Beginnings and

Belonging

ACIUR

SABBATH SCHOOL

LESSONS

July—September 1985

Did you know that for 100 years

Worker

has provided Sabbath

School leaders and teachers with helpful resource material?

This easy-to-use monthly magazine features Sabbath School Council

agenda items integrated with the church calendar, helpful hints,

and teaching techniques,

plus tips for leaders

of children's divisions.

Each month a different

aspect of the Sabbath

School is dealt with in

more depth—Sabbath

School Investment,

Community Guest Day,

Vacation Bible School,

Branch Sabbath Schools,

inactive members, and

much more.

Make your Sabbath School

better. Subscribe

today to

Worker.

Only

US$10.75 a year.

Order through your

church's Sabbath School

or personal ministries

secretary or directly from

your Adventist Book

Center.

Contents

The Way of Faith

Creation

Partners in Paradise

The Fall

Preacher of Righteousness

The Earth After the Flood

From Haran to Hebron

Faith and Frailties

The Triumph of Faith

10.

The Price of Duplicity

11.

Jacob

Becomes

Israel

12.

From Prison Cell to Palace

13.

Favor and Faith

The Adult Sabbath School Lessons are prepared by the Sabbath School Department

of the General Conference of Seventh-day Adventists. The preparation of the lessons

is under the general direction of a worldwide Sabbath School Lesson Committee,

the members of which serve as consulting editors. The published lesson quarterly

reflects the input of the committee and thus does not solely or necessarily represent

the intent of the author.

Editorial Offices: 6840 Eastern Ave. N.W.

Washington, D.C. 20012.

Lesson Author: Arthur J. Ferch (see page 99)

Editor: Leo R. Van Dolson

Editorial Secretary: Florence L. Wetmore

Marketing: Bob Kyte

Sales Office: Shirley Sayers

Art and Design: Pacific Press; cover, Clyde Provonsha, artist, © PPPA

Scripture references other than from the KingJames Version quoted by permission in this quarterly are as

follows:

NEB. From

The New English Bible,

Syndics of the Cambridge University Press, New York City.

NIV. From

The New International Version,



1978 by New York International Bible Society.

Used by permission.

RSV. From the

Revised Standard Version,

Christian Education of the National Council of the Churches of Christ in the U.S.A., and used by permission.

Adult Sabbath School Lessons (standard edition). (USPS 702-480). Published quarterly by Pacific Press Pub-

lishing Association, 1350 North Kings Road, Nampa, ID 83653 U.S.A. One year subscription in U.S.A.,

$3.40; single copy, 85 cents. One year subscription to countries outside U.S.A., $4.80; single copy, $1.20. All

prices at U.S.A. exchange. Second-class postage paid at Nampa, ID. When a change of address is desired,

please send both old and new addresses.

POSTMASTER: Send address changes to Adult Sabbath School Lessons (standard edition). P.O. Box 7000,

Boise, ID 83707.

Editions in Braille available. See page 97.

Adult Sabbath School Lessons (USPS 702-480)/No. 361 /

July-September 1985

hem's nothing more devastating than

hunger," says Dave Brillhart (above), Assistant

Director of the General Conference

Communications Department. Brae has returned

recently from North Africa where the people are in

the throes of one of the worst famines in the Earth's

history. "To see a tiny child die for lack of a

nutritional supplement costing only a few cents

simply is soul wrenching."

Not only are the African people hungry, but they

also are starving for the Bread of Life and thirsting

for Living Water. Many Africans long to read about

Christ in their own languages. Your generous

Thirteenth Sabbath Offering on September 28 will

help the Advent Press in Accra, Ghana, obtain the

new printing press needed to produce high quality

Christian literature for millions of West Africans in

the Africa-Indian Ocean Division.

The Bread of Life—

the Living Water—

You can give these gifts of eternal life to the

spiritually starving.

SPIRITUAL STARVATION—

You can help stop it.

Thirteenth Sabbath Offering

September 28

Personal

Giving Plan

Introduction to Genesis

Beenn[Ing5

and

Bilongh

"Who am I?" "Where do I come from?" "Why am I here?"

"Where am I going?" "Does life have meaning?" "What is the

origin of pain, alienation, and death?" Amid the confusion of

responses and opinions suggested throughout history, the book

of Genesis and the rest of the Bible confidently answer these all-

important questions. While other explanations may contain ele-

ments of truth, Scripture, as the revelation of the Creator, boldly

claims to provide ultimate truth.

Genesis is a book of beginnings. It describes the origin of

earth, sky, order, fauna, flora, humankind, marriage, society,

ethics, history, culture, science, labor, love, grace, salvation,

faith, providence, distrust, sin, passion, pain, alienation, and

judgment. However, because Genesis also indicates that God is

self-existent, we can be confident about meaning and purpose in

life. Sin and its resultant tragedy are temporary, although power-

ful intruders. God not only is the first word but also the last word.

He will guide His handiwork to its glorious destiny.

OVERVIEW OF THE BOOK OF GENESIS

The Beginning of All Things

Chapters 1-11

The Beginning of God's People

Chapters 12-50

Creation (1:1-2:25)

The Fall (3:1-24)

The Antediluvians (4:1-5:32)

The Flood (6:1-9:29)

Origin of the Nations (10:1-11:32)

Abraham (12:1-25:18)

Isaac (25:19-26:35)

Jacob (27:1-37:1)

Joseph (37:2-50:26)

El= ID OD gar

le Way of Faith

THIS WEEK'S STUDY: Overview of the Book of Genesis.

DAY MEMORY TEXT: "God shall wipe away all tears from their eyes;

and there shall be no more death, neither sorrow, nor crying, neither

shall there be any more pain: for the former things are passed away"

(Rev. 21:4).

CENTRAL THOUGHT:

The book of Genesis reminds us of our origin and

our inestimable value to God and reveals that the way of faith leads from

Eden lost to Eden restored.

OVERVIEW:

The book of Genesis can be divided broadly into two parts

that are linked and interlaced with genealogies. The first section outlines

primal

primeval

history (the earliest history of the world), spanning

Genesis 1 through 11. In contrast with most of the Old Testament, this

record of early history has as its subject the world and the human race in its

totality. The second part of Genesis, consisting of chapters 12 through 50,

known as

patriarchal

history, narrows the earlier global perspective down

to a particular family in a specific geographical region.

INTRODUCTION:

The book of Genesis contains much helpful instruction

for Christians today. Here the Creator provides His answers to the mystery

of the origin of humanity and the world. This book meets our intense need

to belong by declaring that our roots are in the heart and hand of God. His

words and works point up our extraordinary value.

The book of Genesis goes beyond the question of beginnings and, as

does the rest of the Old Testament, points to the consummation of God's

purpose and design. Inspiration offers an explanation of the world in which

we live and accounts for both the good and the evil that characterize our

existence. We are assured that sin will not have the last word. The heroes

of the book are pilgrims who invite us to join them in discovering what is

best in this world and the excellence of the "better country, that is an

heavenly" (Heb. 11:16).

The book of Genesis may be likened to a treasure chest filled with an

abundance of gems. During this week we propose to focus on several of its

many treasures. We will review particularly those themes that reveal the

Lord of creation and His constant affection for those He created. Once

more we will be reminded of our magnificent God and our own lofty origin,

inalienable identity, and illustrious destiny. We conclude our lesson with

the observation that the promises and expressions of hope found in the

book of Genesis carry us beyond its pages. They point to a new heaven and

a new earth where faith gives way to sight and Jesus rules forevermore.

DAY I. BACKGROUND AND AUTHORSHIP.

Authorship.

The Pentateuch (the first five books found in our modern Bibles) itself

gives evidence that Moses was its author. The books that begin with Exodus

and end with Deuteronomy intertwine the life and work of Moses with the

events that they record. They also include lengthy speeches of Moses and

refer to other material that he wrote. (See for example Ex. 17:14; 24:3-7;

Num. 33:2.) In addition, the form of the book of Deuteronomy corresponds

to a style of Near-Eastern treaties that predominated in the Mosaic age but

virtually disappeared after that period.

Nevertheless, the Pentateuch largely is written as history and biography

rather than as autobiography (such as the memoirs of Nehemiah). There

also is evidence for later additions (for example, the report of Moses' death

and burial in Deuteronomy 34:5, 6) and updating (for example the place

named Dan; compare Genesis 14:14 with Judges 18:29).

How does the New Testament support Moses' authorship of the Penta-

teuch? Compare Mark 12:26 with Exodus 3:6.

The New Testament supports the fact that the Pentateuch was written by

Moses. Ellen White, reflecting on the sojourn of Moses in the desert of

Midian, commented: "Here, under the inspiration of the Holy Spirit, he

wrote the book of

Genesis."—Patriarchs and Prophets,

p. 251.

Historical Genuineness.

COMPARE as many of the following passages as time allows:

Matt. 19:3-8 and Gen. 1:27; 2:24.

Luke 17:26-30 and Gen. 6 and 19.

Rom. 4:3, 9-21 and Gen. 15:4-6; 18:11.

Heb. 11:3-22 and Gen. 1:3-26; 4:4; 5:24; 6:13, 22; 12:1, 4.

What do these later references to events in the book of Genesis imply

about the historical genuineness of Genesis?

Later Bible references to specific aspects in Genesis demonstrate no

hesitancy on the part of Jesus and the writers of the Bible to accept the

details of the Creation story and other accounts recorded in the first book

of the Old Testament. Indeed, some of the references make these details of

Genesis the basis for teachings that would collapse were they without

historical basis.

II. HOW GENESIS PICTURES GOD.

The book of Genesis is first and foremost a revelation of God. In this first

book the Bible opens to our view many splendid facets of the God whom

we still worship today.

DIP

Wiz

c0 iletlib



064arD 0

DAY



1. Divine Preexistence and Power.

[1] SEARCH AND LEARN: How is God depicted in the following passages?

Gen 1



Gen. 14:19, 22



Gen. 18:23-33



Gen. 48



The first book of the Bible rings with the might and power of God. He is

seen as the Creator, Judge, Exemplar, Sustainer, Most High, Almighty,

and Everlasting God. As the Sovereign He not only exists before everything

but also brings everything into existence.

However, the God of Scripture is not simply the

All

Holy, or some

detached and distant deity, He also demonstrates intense concern over the

welfare, progress, and happiness of His creatures.

2. Divine Purpose and Planning.

What assurances does Genesis offer that human destiny is guided by a

divine purpose and plan? Gen. 1:26; 3:15; 15:13-15.

The Creation story in Genesis not only maintains a distinction between

the Creator and the creature but also reveals that creation is the product of

the divine will rather than a result of blind forces of chance. Similarly, the

rise and fall of nations testify to God's purpose. Eliezer was convinced that

Providence had led him to find Rebekah; and Joseph had no doubt that,

although from a human perspective so many years of his life seemed cruelly

wasted, God's purpose had been realized in his life. Likewise, the experi-

ences of Jacob and Esau reassure us today that no amount of human

stubbornness, deceit, or faithless scheming can thwart the carrying out of

God's will and purpose.

How does the New Testament reinforce the truth that there is a divine

plan? Acts 2:23; Gal. 4:4.

Although human research may detect no more than causes and effects in

history, Scripture claims that God accomplishes His will quietly, steadily,

and unperturbed by human schemes. This divine plan gives meaning to our

lives.

DAY



3. Divine Interest in and Contact with Earth.

What examples illustrate the living contact between heaven and earth?

What agencies does God employ to care for His human children? Gen. 19: 12-

17; 28:12-15.

"Heaven is brought near to earth by that mystic ladder, the base of which

is firmly planted on the earth, while the topmost round reaches the throne

of the Infinite. Angels are constantly ascending and descending this ladder

of shining brightness, bearing the prayers of the needy and distressed to

the Father above, and bringing blessing and hope, courage and help, to the

children of men. These angels of light create a heavenly atmosphere about

the soul, lifting us toward the unseen and the eternal....

"... It would be well to remember that every true child of God has the

cooperation of heavenly beings. Invisible armies of light and power attend

the meek and lowly ones who believe and claim the promises of God."—

The Acts of the Apostles,

pp. 153, 154.

SEARCH AND LEARN: While Genesis speaks of God as the all-powerful

Creator, it also depicts Him as intensely personal. Look up at least two of the

following examples: Gen. 1:26,

27; 2:7;

3:8; 5:24; 6:8, 13-18; 18:17.

The God of power is the God of love who revealed Himself millenniums

later in the life, work, and words of Jesus. (Compare Heb. 1:2.) God is

delighted by His handiwork, grieved by sin, and open to man's prayer. He

saves from danger and folly, remains faithful in spite of human unfaithful-

ness, and bestows His supreme regard upon the human family.

4. Divine Justice and Loving Purpose.

While God lavishes His grace and love upon His human children, what is

His attitude toward sin and the sinner? Gen. 3:14, 16-19, 24.

Divine love ceases to be love if it permits sin and destructive forces to go

unchecked. Moses testified to the fact that, although God's mercy bears

long with a sinner, there is a limit beyond which the sinner can no longer

receive mercy.

"The Saviour watches for a response to His offers of love and forgiveness,

with a more tender compassion than that which moves the heart of an

earthly parent to forgive a wayward, suffering son. ... But if the erring one

persistently refuses to heed the voice that calls him with pitying, tender

love, he will at last be left in darkness. The heart that has long slighted

God's mercy, becomes hardened in sin, and is no longer susceptible to the

influence of the grace of

God."—Patriarchs and Prophets,

p. 165.

SEARCH AND LEARN: Study as many of the following texts as you need to

in order to learn what Genesis indicates about how fair God is: Genesis 3:11-

13; 4:10; 6:3, 5, 11, 12; 11:5; 18:21.

The pattern of Creation, Fall, destruction, and re-creation that summa-

rizes Genesis 1 through 11 points to the final judgment and salvation of

God's remnant.

1.1J1?



c0 MTh



&ma 0

DAY Ill. THE CROWNING ACT OF CREATION.

1. Noble Beginnings.

Scripture avows that "God is love" (1 John 4:8). Because true love cannot

exist apart from community, God created beings who could both love and

be loved.

What privileges and responsibilities were bestowed upon Adam and Eve

by virtue of their creation in the divine "image" and "likeness"? Gen.

1:26-28.

Even after the Fall, humanity, although in constant need of renewal in the

likeness of Christ, still is considered to be in God's "image." What does this

fact tell us about our origin, identity, and value? Gen. 9:6; James 3:9; 1 Cor.

11:7.

The biblical doctrine of creation affirms the potential within every human

being regardless of sex, race, color, or standing in society. Although sin has

deprived us of innate goodness, the doctrine of creation and redemption

stresses the inestimable value and importance that all of us possess. When

we realize what it means to be made in the image of God we will be

conscious of unique qualities such as conscience, self-awareness, freedom,

decision, creativity, and the ability to value and be valued. The Bible story

insists that we are precious to God and invites us to love those who, through

creation, are our brothers and sisters.

How did the Creator demonstrate the value of social relationships? Gen.

2:18-24.

Created for community, we can reach up to our Creator and reach out

to our fellow creatures. Being in the image of God enables us to commune

with our Maker and with one another.

Marriage is the basis and continuation of human life and society. Even

though social, economic, and psychological reasons may be advanced for

marriage, it is the biblical pattern that invests it with deeper meaning and

characterizes it as an indissoluble bond.

"A well-ordered Christian household is a powerful argument in favor of

the reality of the Christian religion—an argument that the infidel cannot

gainsay. ... If the homes of professed Christians had a right religious mold,

they would exert a mighty influence for good. They would indeed be the

`light of the world.'

"—Patriarchs and Prophets,

p. 144.

How did God provide for the physical, aesthetic, intellectual, and moral

needs of His creatures at Creation? Gen. 1:29-31; 2:2, 3, 16, 17.

DAY

1.1

2. The Legacy of Faith and of Distrust.

In the book of Genesis human choices most often were based upon sight,

taste, touch, sound, and reason rather than on faith. Eve, Adam, Abraham,

Isaac, Jacob, and a host of others sometimes followed the voice of the

creature rather than the clear word of God. Cain chose his own mode of

worship while Abel trusted himself completely to the merits of Another.

Ever since, righteousness by works has been in conflict with righteousness

by faith.

RECALL: Although by nature the biblical heroes were as prone to sin as

their contemporaries, what examples can you think of that reveal that di-

vine grace enables people to rise above the level of their selfish propensities?

Genesis reminds us that the way of trust in God's love and wisdom is

more beneficial than any attempt on our part to gain our own wishes.

Believing the promise of Genesis 3:15, Adam called his wife "mother of

the living," and Eve saw in Cain and Seth anticipations of the Seed, if not

the

Seed. By faith Noah obeyed God and built the ark. He and his family

entered it in spite of a mocking crowd. By faith Abraham chose Canaan

and was willing to offer Isaac. By faith the line of God's family continued

through Jacob rather than through Esau. By faith Joseph rose to promi-

nence and preeminence and Ephriam superseded Manasseh. These four

generations of the family of Abraham reveal the superiority of the way of

faith over the path of sight. But it was not the easiest way to travel.

"It is one of the strongest evidences of the truth of Scripture, that facts

are not glossed over, nor the sins of its chief characters suppressed. ...

"Men whom God favored, and to whom He entrusted great responsibil-

ities, were sometimes overcome by temptation and committed sin, even as

we at the present day strive, waver, and frequently fall into error. Their

lives, with all their faults and follies, are open before us, both for our

encouragement and warning. If they had been represented as without fault,

we, with our sinful nature, might despair at our own mistakes and failures.

But seeing where others struggled through discouragements like our own,

where they fell under temptation as we have done, and yet took heart again

and conquered through the grace of God, we are encouraged in our striving

after righteousness."—Patriarchs

and Prophets,

p. 238.

IV. THE BEGINNING OF THE END.

The theme of promise of descendants, land, and salvation binds together

the narratives within Genesis and links Genesis to the rest of Scripture.

The genealogies and the table of nations testify to the fulfillment of God's

blessings given at Creation, as do also the patriarchal narratives. Genesis

begins the movement from promise to fulfillment that extends beyond the

Pentateuch and, according to the New Testament, meets its final realization

in the "better country, that is, an heavenly" (Heb. 11:16). The first book of

the Bible began with the vibrant life of creation and concluded with a coffin.

Nevertheless, the patriarchs did not die in despair but died full of faith and

hope. Beyond both Egypt and the grave they anticipated a better land.

I um eztv alub

Lesson

SEARCH AND LEARN: What common themes can you discover in both

Genesis and Revelation? How are they related to each other? Compare:

Gen. 3:8-10 with Rev. 21.3



Gen. 3:17 with Rev. 22.3



Gen. 3:22 with Rev. 22



Gen. 3:23 with Rev. 2125



The last chapters of the book of Revelation, which return to the first

chapters of the book of Genesis, conclude with the elimination of suffering

and death. Humanity excluded from the divine presence because of sin has

found readmittance because of grace. Joseph's final words, "God will

surely visit you" (Gen. 50:24), are taken up and consummated in the

assurance of Jesus, "Surely, I come quickly" (Rev. 22:20).

DAY

FURTHER STUDY AND MEDITATION:

Read

Patriarchs and Prophets,

chapter I, "Why Was Sin Permitted?"

Meditate on the following:

"The great controversy is ended. Sin and

sinners are no more. The entire universe is clean. One pulse of harmony

and gladness beats through the vast creation. From Him who created all,

flow life and light and gladness, throughout the realms of illimitable space.

From the minutest atom to the greatest world, all things, animate and

inanimate, in their unshadowed beauty and perfect joy, declare that God is

love."—

The Great Controversy,

p. 678.

SUMMARY:

In the book of Genesis, Inspiration offers us an explanation

of the world in which we live. It explains our yearning for happiness,

goodness, beauty, and eternal life, as well as those jagged experiences in

our existence such as selfishness, sin, sickness, sadness, and death. Genesis

clarifies how it all began and intimates how it all will end.

APPLICATION:

Do I recognize my noble origin and value as a child of God?

Do I realize that I am the subject of God's supreme regard?

The Lord tells me that He covets my presence in His new creation, the

first fruits of which I already am experiencing. Will I accept His invitation

without reservation?

NOTES:

1110

WID

Creation

THIS WEEK'S STUDY: Genesis 1.

DAY MEMORY TEXT: "By the word of the Lord were the heavens made;

and all the host of them by the breath of his mouth."

"For he spake, and it was done; he commanded, and it stood fast"

(Ps. 33: 6, 9).

CENTRAL THOUGHT:

Neither accident nor forces of chance but a loving,

caring God was responsible for the creation.

OVERVIEW: The Creation Pattern in Genesis 1:1-2:3.

Verses 1, 2—GOD CREATED

Formed

Elements

Filled

Day 1

(verses 3-5)

Divided



light



from

darkness

LIGHT

Day 4

(verses 14-19)

Light sources seen in the

firmament

Day 2

(verses 6-8)

Divided waters from

the waters

FIRMAMENT

WATER

Day 5

(verses 20-23)

Fowl in firmament

Water creatures in sea

Day

3 (verses 9-13)

Divided waters from land

Vegetation created

EARTH

VEGETATION

Day 6

(verses 24-31)

Animals, man on earth

Vegetation for food

Genesis 2:1-3—GOD RESTED

INTRODUCTION:

The biblical account of Creation gives purpose, mean-

ing, and value to our existence. The opening verse of the Bible not only

indicates the preexistence and power of our beneficent God but gives the

lie to such human philosophies as atheism, polytheism, pantheism, mate-

rialism, and fatalism.

Genesis 1 implies that the Creator must be superior to His creation while

at the same time being intimately involved with His handiwork. Particu-

larly, the creation of human beings in the image of God invests humanity

with dignity and responsibility. All people are created equal, and all are

accountable. To be "in the image of God" means, among other things, (1)

that our lineage originates with God, and (2) that we are answerable to

such questions as "Adam, where are you?" and "Where is your brother?"

Finally, this doctrine of a supernatural beginning justifies the doctrine of

a supernatural end to this world and a new supernatural beginning.

DAY I. "IN THE BEGINNING" (Gen. 1:1, 2).



1. Opening Summary (verse 1).

The book of Genesis begins with a summary statement that sets forth the

biblical record of origins. The remainder of chapter 1 unfolds the majestic

summary of verse 1 and describes in well-defined literary units how our

globe was made into a life-supporting world.

NOTICE who it is that is the subject of the first statement in the Bible.

Verse 1.

What does the New Testament indicate as to the identity of the Creator?

John 1:1-3; Col. 1:15-20; Heb. 1:2, 3, 10-12.

Nature's Creator rather than the process of creation is the subject of

Genesis 1 and indeed remains the primary focus in the rest of this chapter.

The word

God

punctuates the 31 verses of this chapter 32 times and rebukes

perverse human curiosity that musters a greater passion for the knowledge

of nature than for a knowledge of the God of nature.

Because a benevolent Creator precedes the Creation we may rest assured

that His creative activity follows a divine plan and has meaning.

SEARCH AND LEARN: Indicate below what words are used in Genesis 1 to

designate the creative process besides the verb "to create."

Verse 3



Verse 4



Verse 7



Verse 17



God created by means of a commanding word (verses 3, 6, 9, 11, 14, 20,

24; compare Ps. 33:6-9) or by using the matter which He already had

brought into existence. Ultimately, the Creator precedes all matter (Heb.

11:3). "The theory that God did not create matter when He brought the

world into existence is without foundation. In the formation of our world,

God was not indebted to pre-existing matter."—

Testimonies ,

vol. 8, p. 258.

What time references begin and end the account of Creation?

Gen. 1:1;

2:2.

"To the question: When did God create 'the heaven and the earth'? we

can only answer, 'In the beginning.' And to the question: When did God

complete His work? we can only answer, 'On the seventh day God ended

his work.' ...

"These remarks regarding the creation account are made, not in an

attempt to close the discussion, but as a confession that we are unprepared

to speak with certainty beyond what is clearly revealed. The very fact that

so much rests upon the creation record—even the whole edifice of Scrip-

ture—prompts the devout and prudent Bible student to conform his decla-

ration to the explicit words of Holy Writ. ... There is always safety within

the protecting bounds of Scriptural quotation marks."—S.D.A.

Bible

Commentary, vol. 1,

p. 208.

Although it is plain that the Bible offers no date for the "beginning"

discussed in verse 1, the entire chapter makes it clear that it took only a few

days to begin life on this planet, not the millions of years proposed by

biological evolution.

DAY



2. First Stage of Creation (Gen. 1:2).

What does verse 2 tell us about the condition of the earth at the beginning

of Creation?

The phrase "without form, and void" depicts an environment without

shape, form, and light, and void of plant and animal life; in short, a non-

life-supporting globe.

Through the centuries several commentators have suggested that verses

1 and 2 envisage an "original" and "perfect" creation ruled by Lucifer that

rebelled and was reduced by God to a chaotic state. According to this

theory, which Seventh-day Adventists reject, an unspecified and long gap

of time exists between verses 1 and 2 that accounts for both the fossil

sediment and geological eras. Such an interpretation is unjustified on the

grounds of the Hebrew construction used to introduce verse 2 which reads

"And the earth

was"

and not "And the earth

became"

as required by this

theory.

How is the action of the Holy Spirit described in the second half of

verse 2?

The "deep" like the "face of the waters" refers to the watery surface of

the planet over which the Holy Spirit hovered watchfully and protectively.

(The Hebrew word for "moved" or "hovered" also is used in Deuteronomy

32:11 to describe a mother eagle caring for its young.) A watery deep also

figures in the so-called Babylonian creation story

(Enuma Elish)

where,

however, it is personified as a deified water monster in combat with other

deities. Genesis 1:2 knows nothing of such a war. In fact, the

Enuma Elish

is not a creation story as such but a hymn in honor of the god Marduk , and

celebrates Marduk's ascendency over the rest of the Babylonian deities.

In sum, verse 2 depicts planet Earth at the beginning of Creation week

empty, without form, covered with water, and enshrouded with darkness.

All the while the Holy Spirit was waiting, ready to assist in the next phase

of creation. The first two verses of Scripture represent God as a loving

God intimately concerned with His creation. Today He still watches over

the creation of His hands, ready through His Holy Spirit to recreate

hearts that are empty and enshrouded with darkness.

DAY II. "FORM" AND "FULLNESS" (Gen. 1:3-25).

1. Days One Through Three (verses 3-13).

Referring to the overview chart that begins this lesson will help us

understand that the work of the first three days gave "form" to Creation

and the creative activity of the last three days gave "fullness" to the "form."

How essential was the creation of light? Verses 3-5.

It was not an explosion of light but the sound of God's voice that began

the movement ot the first day. Up to that point darkness alone had envel-

oped the globe. But as light poured in, a sort of twilight came into existence

amidst the watery mass and separated "day" from "night." Darkness was

not abolished. Instead it was subordinated and, finally as a part of the

entire Creation, was declared to be "very good" (verse 31).

According to verses 5, 8, 13, 19, 23, and 31 what part of the day begins the

daily cycle and what implication does this have for us?

The duration of each of the six days of the Creation week mentioned in

Genesis 1 is literally described as "evening was, morning was." The combi-

nation "evening (implying the following hours of the night)" and "morning

(including the succeeding hours of the day)" designates clearly a literal day.

In referring to the days of Creation week, the fourth commandment

reinforces this conclusion (Ex. 20:11). So does the suggestion that whenever

an ordinal number modifies the Hebrew word

day

it designates a day

marked off by one complete rotation of the planet. Much later the Hebrews

still commenced the day with sunset and ended it with the following sunset

recognizing that "evening and morning" were essential components of a

standard twenty-four-hour period. (See Lev. 23:32.) The notion that the

days of Creation designate long and undefined periods of time was intro-

duced on other than scriptural grounds and is unjustified.

Note the accomplishments of the second day of Creation. Gen. 1:6-8.

The expanse of the "firmament" separated the water that had enveloped

the earth into two separate entities. Commentators generally identify the

waters above the expanse with a cloudlike or water-vapor mass and those

below with oceans, seas, lakes, and rivers.

With what does the Bible writer identify "heaven" in verse 8?

This account is written from the standpoint of a hypothetical observer

based on the surface of our planet. Thus heaven would refer to the "atmo-

sphere" or "sky" without which life as we know it would be impossible.

What two creative acts occurred on the third day? Verses 9-13.

What definition of "earth" is offered in

verse

10?

Although the dry portion of our planet is designated "earth" in this

verse, this definition would not apply to verse 2 in which the "earth" was

still completely enveloped by water.

In the manner in which Moses classifies, distinguishes, and defines what

God has done, we see signs of what today would be termed scientific

description. The repeated phrase "after their kind" suggests that different

and distinct kinds of plants and animals were created at the same time.

While Genesis does not deny variation within a species, it does not support

the notion that plants and animals evolved from lower to higher forms

of life.

DAY



2. Days Four Through Six (Gen. 1:14-25).

With the creation of the life-giving properties of light and air, skies

above, and verilant and solid land bordered by terrestrial waters below, the

basic characteristics of the world were completed on the third day. "Form"

had been imparted where there had been no form. The next three days

were to provide the "fullness" as the Lord filled earth, sea, and sky.

What is the significance of what God did on the fourth day of Creation

week?

Verses 14-19.

The light-giving bodies that the Creator caused to appear in the "firma-

ment" were not given to serve as rulers of fate but to designate times and

seasons as well as to give light. The functions attributed to sun, moon, and

stars in Scripture do not support the claims of astrology, which ascribes to

the planetary bodies hidden powers of destiny. (Compare Isa. 47:13, 14;

Jer. 10:2.)

Because the Bible implies the existence of other worlds (see Heb. 1:2;

11:3), it is unreasonable to assume that some of the stars referred to in

Genesis 1:16 (and that could include our own sun) existed before the

creation of this world. However, speculation on this could obscure Moses'

primary thrust in the creation record, namely, that God also created the

light-giving bodies.

Summarize the creative act of the fifth day of Creation week. Gen. 1:20-

23.

Genesis 1 makes no reference to the creation of water. It simply assumes

its existence. Marine creatures were to occupy the waters below and winged

creatures the air above. In parallel to verse 11, which literally reads "let the

earth vegetate vegetation," verse 20 suggests, "let the waters swarm with a

swarm of living creatures." The Hebrew expression "living creatures" is

identical with the last words in Genesis 2:7: "living soul," that is, "living

being." To an observer standing on the earth looking up at the atmospheric

heavens, the birds would be seen flying "above the earth across the expanse

of the sky" (verse 20, NIV).

What is the significance of the blessing God pronounced upon the crea-

tures of sea and sky and upon mankind? Verses 22, 28.

The blessing "be fruitful and multiply" was realized as the earth began

to be filled. The genealogies and the nations are ample evidence of the

fulfillment of God's benediction.

As God beheld His workmanship, an exclamation of admiration escaped

His lips which is expressed in the Genesis account in the words "it was

good" (verses 10, 12, 18, 21, 25) and, at the culmination, "it was very good"

(verse 31).

DAY III. THE CROWNING ACT OF GOD'S CREATION (Gen. 1:26-31).

How is "man" defined in verse 27 and in Genesis

5:2?

"Man" is not simply "male" but both "male" and "female." It takes the

two different sexes to express what Scripture means by "human."

What do the words

our image

and

our likeness

mean? Gen. 1:26, 27; 9:6;

James 3:9.

The

words

image

and

likeness

complement each other and should not be

treated as distinct expressions. The Scripture portrays human beings as

whole persons or a unity.

"When Adam came from the Creator's hand, he bore, in his physical,

mental, and spiritual nature, a likeness to his Maker.... It was His [God's]

purpose that the longer man lived the more fully he should reveal His

image—the more fully reflect the glory of the Creator....

"But by disobedience this was forfeited. Through sin the divine likeness

was marred, and well-nigh obliterated. Man's physical powers were weak-

ened, his mental capacity was lessened, his spiritual vision dimmed.... Yet

the race was not left without hope.... To restore in man the image of his

Maker, to bring him back to the perfection in which he was created, to

promote the development of body, mind, and soul, that the divine purpose

in his creation might be realized—this was to be the work of

redemp-

tion."—Education,

pp. 15, 16.

How is the relationship between human beings and God and the rest of

creation elaborated in Genesis 1:26 through 30? What responsibilities are

imposed upon humanity? (Compare Ps. 8:6-8.)

Commentators suggest several alternatives to interpret the "us... our...

our" in verse 26, none of which are without problems. (See also Gen. 3:22;

11:7; Isa. 6:8.) However, the chapter clearly specifies and the Old Testament

generally represents creation as the act of God. The plurals used in this

verse allow both for the role of the Holy Spirit mentioned in verse 2 and the

New Testament declaration of Christ's involvement in creation.

As a consequence of their creation in the image of God, Adam and Eve

were to govern all of nature, of which they also were a part. Tragically, the

Fall soon demonstrated that those who are ungoverned readily confuse the

words "govern" and "exploit."

What do Genesis 1:26 through 28 tell us about our identity, dignity, and

value?

Within the heart of each of us there is an intense need to belong that can

be met adequately only by a conscious knowledge of our identity. The

deeper the roots of our identity, the more stable our sense of security will

be.

The book of Genesis provides us with the deepest possible roots of

identity, for God declared, "Let us make man in our image." So began a

golden thread that runs through the biblical genealogies to the advent of

Christ, binding together all those who are found in Him. Our sense of

belonging, weakened by sin, is strengthened by redemption in Jesus. Now

the double root of creation and redemption supports our identity in God,

for in Jesus we are both made and remade in His image.

DAY FURTHER STUDY AND MEDITATION:

Patriarchs and Prophets,

pp. 44, 45;

Education,

pp. 15-18;

S.D.A. Bible Commentary,

comments on

Genesis 1.

SUMMARY:

Like a majestic anthem, Genesis 1 unfolds in six measured

stanzas the noble origin of our world and mankind. It testifies to a beneficent

Creator, proclaims that life has meaning and purpose, and declares that

human beings invested with the image of God have identity, dignity, and

responsibility.

APPLICATION:

Do I share the psalmist's reverent wonder, praise, and adoration as he

contemplated the work of Creation (Psalm 8)?

In the light of creation and redemption, do I recognize my true identity

and value as well as that of all other human beings, regardless of sex,

race, or color?

What responsibilities has the Almighty given me in regard to being a

steward of my environment?

How does the doctrine of beginnings affect my understanding of the

doctrine of the end?

Do I experience re-creation and growth in the image and likeness of my

Creator and Redeemer?

Partners Pavadise

THIS WEEK'S STUDY: Genesis 2:1-25.

DAY MEMORY TEXT: "Moreover also I gave them my sabbaths, to be a

sign between me and them, that they might know that I am the Lord

that sanctify them" (Eze. 20:12).

CENTRAL THOUGHT:

Genesis 2 introduces us to the provisions for

human life that God made in Eden. It presents a model of loving parental

care in which God attends to the physical, mental, aesthetic, and moral

needs of His children.

OVERVIEW: Gen. 2:1-25

Worship

Home and Work

Marriage

The institution of the

Sabbath (1-3)

The original environ-

ment (4-7)

Eden (8-17)

The creation of Eve

(18-25)

INTRODUCTION:

Having dealt with how all of creation came into being,

the writer now focuses on human beings and their immediate environment.

Whereas Genesis 1 answered the question How did it all originate? Genesis

2 explains why we are what we are. Without the information provided by

Genesis 2, the test of allegiance to God and the subsequent Fall described

in Genesis 3 would, to a large extent, be unintelligible. The intimate world

of Adam and Eve surrounded by trees and animals in a garden complements

the previous majestic account of Creation. Chapter 2 introduces the reader

of the Bible to the social dimensions of humanity and gives some insight on

prehistory and the original geography of the world.

Genesis 2 deals with such divine institutions as Sabbath, work, home,

and marriage. Given to the human race before the Fall, these institutions

lie at the basis of human existence, conduct, and happiness. Every seventh

day should remind us of our benevolent Creator and our noble origin.

Because of this the Sabbath stands at the basis of all worship. It suggests

that the Creator is worthy of worship and able to create and recreate His

creatures. "The duty to worship God is based on the fact that He is the

Creator and that to Him all other beings owe their existence."—

The Great

Controversy,

p. 436.

God's rest day reveals both the dimension in human beings by which we

are linked to Him in whose "image and likeness" we were made and the

obligations that we as creatures have toward our Creator. The marriage

institution, in turn, highlights our relationships to our fellow beings and the

obligations we have to one another.

The Christian home in which the angels love to linger prepares its

members for both this world and the world that is to come. The erosion of

and the current attacks upon these Edenic institutions and upon the work

ethic that is based on God's gracious provision in the Garden have con-

tributed directly to the present disintegration of law, order, society, and

the family.

DAY

I. THE SABBATH (Gen. 2:1-3).

Although the creation of the human race was the crown of God's creative

activity, what set of specific actions concluded Creation week, and what is

their significance to us today? Verses 2, 3. (Compare with Ex. 20:11 and

31:17.)

Although the noun

sabbath

is not mentioned in Genesis 2, the verb for

rested,

from which the term

sabbath

is derived, suggests clearly that the

Sabbath is meant. As part of the gift of Creation, the seventh-day Sabbath

was given to

the entire human race

and not merely to one nation (Mark

2:27). As that which has from time immemorial marked the conclusion of

the weekly cycle, the Sabbath provides an explanation for the origin of the

week.

According to Exodus 20:9-11, what divine pattern of labor and rest was

given to which human beings are to conform?

In the light of the fact that Isaiah 40:28 states that the Creator does not

faint or grow weary, it would appear that God's rest and cessation from

labor set an example that every member of the human race was expected to

follow. God's Sabbath observance initiated and served as a model for our

Sabbath observance (Ex. 20:11). Created in the "image of God" and

encouraged to engage in useful employment, we are invited to rest with the

Creator and to rejoice in His creation (1:27, 28). No command is stated in

Genesis 2:2, 3, but what better injunction could be given than God's act of

resting, blessing, and setting the seventh day apart as holy? Adam and Eve

were an integral part of God's act of setting apart the Sabbath. They began

their life with joy and rest rather than with self-interested work.

No other day of the week ever has been singled out in this fashion. The

blessedness and holiness of the seventh-day Sabbath originated with an act

of God, and not with a decision of any human being or group of humans. By

blessing this day God filled it with fruitfulness, prosperity, happiness, life,

and success. By sanctifying the last day of the week He set the seventh day

apart for His distinct use and filled its time with the presence of the divine.

SEARCH AND LEARN: Compare "holy sabbath" in Exodus 16:23; 31:14,

15; 35:2; Isaiah 58:13. What have you learned from doing so?

In a way that is unique from any other day of the week, the Sabbath is

filled with God's presence.

In what sense does the Creation Sabbath become the motivation for the

scriptural command to keep the Sabbath? Ex. 20:8-11.

Without the model provided by God's rest the Sabbath command lacks

its very basis. As God completed His work in six days so that it was said to

be "finished" on the seventh day, we are to complete our work during six

working days and rest, looking beyond our earthly interests and needs to

the privilege of communion with our Maker. God's rest day is not merely a

stop sign but an invitation to an ever-growing friendship. We are invited to

renounce our rule of self and to acknowledge God's dominion by a response

of grateful joy, rest, and worship. Thus the Sabbath expresses the central

truths of the gospel. Freedom

from

work enables us to enjoy freedom

for

God. God built a cathedral in time, the Sabbath, to which we come, laying

aside our secular cares and problems, to enter His rest and to enjoy His

presence.

DAY H. THE GARDEN (Gen. 2:4-17).

Beginning with verse 4 of chapter 2 and continuing throughout the

remainder of chapters 2 and 3, the double name

Lord God

is employed as

against the single designation

God

found in Genesis 1:1 to 2:3. The combi-

nation of these two names in chapters 2 and 3 seems to convey the fact that

the Creator also is the more intimate God of the covenant.

1. The Original Environment (verses 4-7).

The scene shifts from the creation of the world to a local garden. Rather

than being a second and different Creation narrative, Genesis 2 comple-

ments Genesis 1. Human beings are the pinnacle of the pyramid in Gene-

sis 1. In Genesis 2 they become the center of the circle. The spotlight falls

on the human race, and everything else is relegated to the background.

How does Genesis 2:7 complement 1:27? What do the verbs

formed

and

breathed

convey about God? (Compare Isa. 45:9, 10 and John 20:22.)

Human beings are linked with heaven and earth. Formed initially of the

"dust of the ground," Adam was animated by the breath of his Maker. The

Creator is both Divine Sovereign and loving Father. With infinite care and

intricate skill He fashioned the object of His hand, leaving no doubt as to

His lordship. (See Isa. 29:16.) Then, as would be expected of a loving

Father, God bent over the form He had created in His own image and gave

it the animating breath of life. Even in the act of Creation we can anticipate

the glorious news that "God so loved the world that he gave."

SEARCH AND LEARN: What can we learn about the "breath of life" from

studying the following scriptures? Gen. 7:21, 22; 1 Kings 17:17; Job 33:4;

34:14, 15; Ps. 104:29, 30.

The Source of life imparted the "breath of life" both to humanity and to

the rest of the creatures He made. Hence "breath of life" cannot refer to

either mind or intelligence; rather, it designates the spark of life that is

withdrawn at death. Without this spark of life the body remains lifeless.

According to verse 7 what elements are essential to the existence of a

"living soul"?

The Hebrew word for

soul

found in this text is used 754 times in the Old

Testament. It has a variety of meanings including "person," "self," "life,"

or "being." Since a soul can die (Eze. 18:4) or be killed (Joshua 11:11) the

word cannot designate what is popularly conceived of as an "immortal

soul" but is best understood in the sense of "being." The popular concept

of the "immortal soul" is foreign to the Bible. Genesis 2:7 states that only

when the elements of the earth were animated by the spark of life from

God did Adam become a "living being."

DAY



2. The Garden Home (Gen. 2:8-17).

The specific geographical details presented in verses 10 through 14

bid indicate that, in the mind of the Bible writer, Eden was a specific locality

rather than merely being a symbol or a metaphor. Several of the names

mentioned in verses 11 through 14 are later applied to post-Flood localities

and rivers. However, the Flood changed the surface features of our planet

so radically that identification of pre-Flood geography with places and

rivers known to us is impossible.

What elements mentioned in verses 8 through 17 indicate that the garden

home was an ideal model? (Note particularly the setting and the attention

given to man's physical, mental, aesthetic, and moral needs.)

"The home of our first parents was to be a pattern for other homes as

their children should go forth to occupy the earth. That home, beautified

by the hand of God Himself, was not a gorgeous palace. ... God placed

Adam in a garden.... In the surroundings of the holy pair was a lesson for

all time—that true happiness is found, not in the indulgence of pride and

luxury, but in communion with God through His created works. ... Pride

and ambition are never satisfied, but those who are truly wise will find

substantial and elevating pleasure in the sources of enjoyment that God has

placed within the reach of all

."—Patriarchs and Prophets,

pp. 49, 50.

What does verse 15 imply about the idea of "work"?

"God appointed labor as a blessing to man, to occupy his mind, to

strengthen his body, and to develop his faculties. In mental and physical

activity Adam found one of the highest pleasures of his holy existence. And

when, as a result of his disobedience, he was driven from his beautiful

home, and forced to struggle with a stubborn soil to gain his daily bread,

that very labor, although widely different from his pleasant occupation in

the garden, was a safeguard against temptation and a source of happiness.

Those who regard work as a curse, attended though it be with weariness

and pain, are cherishing an error. ... Our Creator, who understands what is

for man's happiness, appointed Adam his work. The true joy of life is found

only by the working men and women.... The Creator has prepared no place

for the stagnating practice of indolence

."—Patriarchs and Prophets,

p. 50.

Adam and Eve were placed in a comfortable setting surrounded by ample

provisions that were pleasing to the taste and sight. What instructions and

warning did God give and why? Verses 16, 17.

The instructions were clear and unmistakable: "Thou mayest. ... Thou

shalt not. ..." (verses 16, 17). Adam and Eve were free to demonstrate their

absolute trust in God's love and wisdom in obedience or to choose to reveal

their distrust, affirm their independence of God, and disobey at the peril of

their lives (verse 17). Only the Life-giver has the power of absolute choice;

human beings may choose life only on God's terms. Never did so much

depend on so little. The fact that Adam and Eve's rebellion led to the death

of Christ on the cruel cross demonstrates beyond any doubt that God is

particular about what He says.

How do you explain the relationship between the announcement, "In the

day that thou eatest thereof thou shalt surely die" (Gen. 2:17) and what

happened after Adam and Eve disobeyed? (Compare Rom. 5:12.)

Apart from being the means of testing our first parents' loyalty and

allegiance there was no particular evil or virtue in the tree of knowledge of

good and evil. "There was nothing poisonous in the fruit itself, and the sin

was not merely in yielding to appetite. It was distrust of God's goodness,

disbelief of His word, and rejection of His authority, that made our first

parents transgressors, and that brought into the world a knowledge of

evil."—Education,

p. 25.

From the moment the first pair transgressed they passed from the status

of conditional immortality to that of unconditional mortality. Whereas

prior to the Fall their access to the tree of life assured them of immortality,

after their disobedience they were equally as certain of mortality. The reign

of death since that moment testifies that God's warning about death was no

vain threat.

DAY III. THE CREATION OF EVE AND HUMAN COMPANIONSHIP

(Gen. 2:18-25).

How do verses 18 through 20 suggest that members of the human race

were created as social creatures?

The task of naming the animals afforded Adam the opportunity to

observe closely the habits of the animals created on the fifth and sixth days.

DAY



What kind of intimate relationship between husband and wife did the

inspired writer uphold long after the Fall? Eph. 5:21-29; 1 Cor.

7:2-5;

Heb.

13:4.

rel

It is of interest that, in this instance, his words were not so much a means of

communication but were the instrument used for ordering and establishing

his rule over the environment.

What was God's purpose in giving woman to man? Verses 18, 20. (Com-

pare Gen.1:27, 28.)

The woman was to be a "help meet for him" (the Hebrew suggests a

"helper over against him," "a help equal to him," "his counterpart"). The

Genesis record places value on woman as an equal, a counterpart, a partner,

or a complement in whose company man finds his fullest satisfaction and

with whom he shares God's image and likeness.

What is signified by the creation of Eve out of a rib of Adam? Verses 21,

22.

"Eve was created from a rib taken from the side of Adam, signifying that

she was not to control him as the head, nor to be trampled under his feet as

an inferior, but to stand by his side as an equal, to be loved and protected

by him. A part of man, bone of his bone, and flesh of his flesh, she was his

second self, showing the close union and the affectionate attachment that

should exist in this relation

."—Patriarchs and Prophets,

p. 46.

NOTE Adam's jubilant expression as God brought Adam's newly created

companion to him. Gen. 2:23.

Adam was so rapt that he expressed his triumphant welcome of his wife

in poetry (verse 23 is the first poetic couplet in Scripture).

Marriage "was one of the first gifts of God to man, and it is one the two

institutions that, after the Fall, Adam brought with him beyond the gates

of Paradise. When the divine principles are recognized and obeyed in this

relation, marriage is a blessing; it guards the purity and happiness of the

race, it provides for man's social needs, it elevates the physical, the intellec-

tual, and the moral

nature."—Patriarchs and Prophets,

p. 46.

NOTE who it was that, according to Matthew 19:4 and 5, spoke the words

recorded in Genesis 2:24.

What three steps in marriage are outlined in the words of God, and in

what order are these steps to occur? Gen. 2:24.

God's ideal for marriage is expounded in this verse. When the time came

to leave those closest to him, his parents, man's first earthly loyalty was to

be to his wife. She was to occupy the foremost place in his affections. In

God's order the union of bodies between husband and wife is to follow

their commitment in marriage. The biblical order,

"leave . . . cleave . . .

and

they shall

be one flesh"

tragically and defiantly has been turned upside down

with the result that nowadays there is a great deal of "one flesh," only a

little of "cleaving," and too much "leaving."

DAY



How did Jesus endorse the values of Genesis 2:24 and, disregarding the

111

concession to human hardness, stress the permanence of the marriage bond?

Matt. 19:3-6.

Genesis 2 ends with a description of the concord of love and openness

that existed between Adam and Eve and between our first parents and our

heavenly Father.

FURTHER STUDY AND MEDITATION:

Patriarchs and Prophets,

pages

46-51;

S. D.A. Bible Commentary,

comments on Genesis 2.

SUMMARY:

Flanked by the Edenic institutions of Sabbath and matrimony,

the story of humanity's first home remains as the model of the ideal home.

APPLICATION:

What can I do to get the most out of God's blessed and hallowed day of

rest? (Compare Isa. 58:13,14; Eze. 20:12; Mark 2:23 to 3:5.)

Do I take advantage particularly of the edges of the Sabbath to contem-

plate God's love and to acknowledge His dominion in our lives?

How may the ideal depicted in Ephesians 5:21 to 6:4 be reflected in my

home?

LI1117 We/

The

THIS WEEK'S STUDY: Genesis 3:1 through 4:26.

DAY MEMORY TEXT: "I will put enmity between thee and the woman,

and between thy seed and her seed; it shall bruise thy head, and thou

shalt bruise his heel" (Gen. 3:15).

CENTRAL THOUGHT:

Although distrust of God led to the first act of sin

on earth and its fateful consequences, divine love surpassed human unfaith-

fulness and followed the sinners beyond the gates of Eden.

OVERVIEW: Gen. 3:1 - 4:26

The Entrance of

Sin

(3:1-7)

God's Judgment on Sin

(3:8-24)

The Consequences

of Sin (4:1-26)

Dialogue with the

serpent (1-5)

The Fall (6,7)

God seeks the fallen

(8-13)

God's judgment

(14-24)

Two altars (1-7)

The first murder

(8-16)

The families of Cain

and Seth (17-26)

INTRODUCTION:

The New Testament treats the events of Genesis 3 and

4 as literal. Luke traces the ancestry of Jesus back to Adam (Luke 3:23-38).

Paul considers the Adam of the Creation record to be as real as the second

Adam, and his trespass as factual as Jesus' death and resurrection. (See

Rom. 5:12-14; 1 Cor. 15:20-22.)

Faced with a decision that would test their allegiance to God, Adam and

Eve were tempted to place greater trust in the creature than in the Creator.

The tragic consequences included shame, suffering, estrangement, flight

from God, disharmony within and without, passion, and disillusionment.

However, God's love for the sinner exceeded His abhorrence of sin. Had it

not been for God's grace and the certainty of His ultimate triumph, Adam

and Eve might well have succumbed to despair. Taking comfort in God's

interest and concern, Adam's vision extended beyond the apparent doom

and laid hold upon the divine promise. His confidence was shown when he

called Eve "mother of all living" rather than "mother of the doomed."

Similarly, Eve's pronouncements at the birth of Cain and Seth reflected her

faith in the promised Deliverer. (See Gen. 4:1, 25.)

With these chapters the various vocations, the arts and crafts, domesti-

cation of animals, and food production make their debut. The human race

for the first time is divided into two distinct families who gather around two

altars. The remainder of Scripture traces their history.

51:9



ilmmom 0

DAY I. THE ENTRANCE OF SIN (Gen. 3:1-7).

1. Dialogue With the Serpent (verses 1-5).

We are not informed as to the length of the period of happiness our first

parents enjoyed in the presence of their Creator. However, it is apparent

that they had no children before they were cast out of the Garden. That

fact would limit the period before the Fall to something less than 130 years;

how much less we do not know. (See Gen. 5:3).

In what sense does Genesis 1:31 exclude any possibility that some imper.

fection in God's creation may have been responsibile for the weakness of

Adam and Eve?

SEARCH AND LEARN: How does the Bible unmask the figure of Satan

behind the "crafty serpent" in Genesis 3:1? (Compare Gen. 3:15 with 2 Cor.

11:3;1 John 3:8; Rev. 12:9; 20:2.)

In the same way that Jesus discerned the intentions of Satan behind the

words of His disciple Peter (Matt. 16:22, 23), we can discern Satan behind

the words of the serpent. The story implies that the fall of Lucifer took

place prior to this interview between Eve and the serpent.

How clear had been God's command to the first parents? How did the

tempter seek to confuse the issue with his question and obscure the exact

meaning of God's stipulation? Gen. 2:16, 17; 3:1.

According to Eve, what additional command, not recorded in Genesis

2:17, did the holy pair understand? Gen. 3:3.

Having first questioned the divine stipulation, to what did the serpent now

resort? Verse 4. (Compare John 8:44.)

The serpent categorically and emphatically contradicted God's word

mnd thus originated the lie, still popular today, that human beings inher-

ently are immortal. Insinuating that God could not be trusted, Satan in-

formed Eve that disobedience would bring great gain. Present limitations

would be removed if the tempter's advice was followed. God was pre-

sented as a selfish liar, jealously withholding from Adam and Eve greater

happiness and nobler development. Satan tempted our first parents to

doubt God's love and wisdom. He lured them into the belief that the way

of the curse was the way of blessing and thus placed God's requirements

in the most reprehensible light.

"Satan represented to the holy pair that they would be gainers by

breaking the law of God. Do we not today hear similar reasoning? Many

talk of the narrowness of those who obey God's commandments, while they

themselves claim to have broader ideas and to enjoy greater liberty. What

is this but an echo of the voice from Eden, 'In the day ye eat thereof'—

transgress the divine requirement—`ye shall be as

gods'?"—Patriarchs and

Prophets,

p. 55.

In what sense would the transgressors now know "good and evil"?

While verse 4 represented a lie, so much of verse 5 tragically reflected

the truth. In addition to their knowledge of pure and unadulterated love

and goodness, the human family now added a first-hand knowledge of and

experience with evil. With God, Adam and Eve would come to know the

misery and pain that results from disobedience. Their disobedience brought

pain to God as well as to themselves. But, unlike God, they would experi-

ence with Satan the guilt and shame of sin. Not equality with God but

separation from the tender Creator, hatred toward fellow beings, and

estrangement from one's self and one's environment were the fruits of

distrust and disobedience.

DAY



2. The Fall (Gen. 3:6, 7).

COMPARE: Using the following chart, compare Eve's failure, Christ's

victory, and our conflict in the three areas of temptation indicated:

Appeal of

Tempter

TO EVE

Gen. 3:6

TO CHRIST

Matthew 4

TO US

1 John 2:16

Physical

Mental

Spiritual

"Christ came to the earth, taking humanity and standing as man's repre-

sentative, to show in the controversy with Satan that man, as God created

him, connected with the Father and the Son, could obey every divine

requirement."—Selected

Messages,

bk. 1, p. 253. Because the work of

redemption had to begin where the ruin began, Christ had to succeed

where Adam and Eve failed. As they fell through their independence from

God and indulgence of appetite, so Christ had to live in complete depend-

ence upon God and overcome appetite. Whereas our first parents' action

indicates that they believed that God's great love would excuse their

transgression, Jesus demonstrated by His life that true faith always is

revealed in obedience. The fact that Jesus followed the path of humility

and died on the cross ever will reprove Adam's surrender of loyalty, love,

and gratitude for the satisfaction of personal ambition.

In what sense does Genesis 3:7 unmask the devil's claims?

In fulfillment of the serpent's promise the eyes of Adam and Eve were

opened, but their dream of enlightenment turned into a nightmare. This,

the first of countless subsequent satanic schemes, demonstrates that the

devil's promises of precious gold are delivered only in the form of tawdry

tinsel. Deprived of the glory of holiness, burdened by the sense of guilt,

their physical nakedness revealed in a consciousness of inner nakedness,

the first pair sought to hide from God and to fashion

their own

covering.

What was the result of Adam's surrender? Rom. 6:16. (Compare with

Rom. 5:19.)

DAY H. GOD'S JUDGMENT ON SIN (Gen. 3:8-24).

1. God Seeks the Fallen (verses 8-13).

The presence of God, previously a delight to Adam and Eve, had now

become a source of fear and embarrassment to them. This was a clear sign

that their bond of trust with God had been broken.

What was God's first response? Verses 8, 9.

EXAMPLES: Think of other examples in which God took the initiative in

the search to restore a broken fellowship.

The Lord revealed His grace by creating human beings in His image and

by providing a delightful setting where His creatures could develop as free

moral beings. Subsequent to the Fall, God once again took the initiative

and sought out His children, knowing that, in order to deal most effectively

with them, He must draw them to Him rather than drive them out of their

hiding.

In what sense did Adam confuse sin with the consequences of transgres-

sion? Verse 10.

How did Adam and Eve endeavor to escape responsibility for their sin as

they responded to God's probing questions? Verses 11-13.

Adam and Eve virtually blamed God for their disobedience. What a

change transgression had brought to the first couple! Adam, who had

received his bride with jubilation (Gen. 2:22, 23), now coldly referred to

his wife as "the woman whom thou gayest to be with me." The sin which

they had committed together now separated their union of love as both

indulged in a series of excuses that is typical of fallen beings.

DAY



2. God's Judgment (Gen. 3:14-24).

In verses 14 and 15, what indicates that God was not merely addressing

the reptile?

The phrase "dust shalt thou eat" is used in other ancient literature to

indicate a curse. Sadly, the consequence of sin affected not only the sinner

but also the environment. The erstwhile protector, Adam, had become the

cause of suffering that was to be experienced by the entire creation.

(Compare with Rom. 8:19-23.)

What hope and promise is contained in God's curse upon the serpent?

Gen. 3:15.

Before Adam and Eve heard about toil, pain, submission, thorns, and

sweat, God granted them words of hope and promise. Verse 15 not only

offers the first glimpse of the gospel, but also presents a compressed history

of the conflicts between the family of the serpent and the descendants of

the woman. The genealogies of Genesis develop the lines of those who

chose "sonship" either with the devil or with God. And the rest of Scrip-

ture continues to depict the struggles between God's people and their en-

emies. The conflict announced in verse 15 points past the immediate ac'

tors in the drama, and the New Testament elaborates on the fact that

although Christ's victory would mean suffering, the serpent's wound

would be fatal. (Compare Rev. 12:1-12; Heb. 2:14.)

What effect would Eve's sin have upon her childbearing and marriage?

Gen. 3:16.

"In the creation God had made her [Eve] the equal of Adam. Had they

remained obedient to God—in harmony with His great law of love—they

would ever have been in harmony with each other; but sin had brought

discord, and now their union could be maintained and harmony preserved

only by submission on the part of the one or the other. ... It was by her

solicitation that Adam sinned, and she was now placed in subjection to her

husband. Had the principles enjoined in the law of God been cherished by

the fallen race, this sentence, though growing out of the results of sin,

would have proved a blessing to them; but man's abuse of the supremacy

thus given him has too often rendered the lot of woman very bitter and

made her life a

burden."—Patriarchs and Prophets,

pp. 58, 59.

What changes were to occur as a result of Adam's preference for Eve's

counsel? Verses 17-19. (Compare with Rom. 6:23.)

Because of His love for us God appointed a life of toil and care. "It was a

discipline rendered needful by ... [Adam's] sin, to place a check upon the

indulgence of appetite and passion, to develop habits of self-control. It was

a part of God's great plan for man's recovery from the ruin and degradation

of sin."

Patriarchs and Prophets,

p. 60.

What was the purpose and the significance of God's renewed provision of

grace? Gen. 3:21. (Compare with verse 7 and Gen. 4:4.)

In what sense was the expulsion of Adam and Eve out of the garden a

manifestation of both judgment and mercy? Gen. 3:22-24.

The couple's attempt to be independent from God resulted in their

banishment from His very presence. However, even in judging them God

demonstrated love. Access to the tree of life would have turned Adam and

Eve into immortal sinners, thus perpetuating sin and misery eternally.

DAY III. THE CONSEQUENCES OF SIN (Gen. 4:1-26).



1. Two Altars (verses 1-7).

Why did God accept Abel's sacrifice but reject his brother's offerings?

Verses 3-7. (Compare with Lev. 17:11; Heb. 9:22. See also Heb. 11:4.)

How does Genesis 4:6, 7 describe God's fatherly concern for Cain?

The dialogue between God and Cain, and the fact that Cain neither

accused God of partiality in accepting Abel's sacrifice nor protested his

ignorance of God's stipulations suggests that the brothers were acquainted

fully with what God required. The sacrificial ritual, the distinction between

clean and unclean animals, and the basic principles of God's law were not

introduced for the first time at Sinai but were set out in greater detail in the

time of Moses. (See Ex. 13:12; Num. 18:17.)

2. The First Murder (Gen. 4:8-16).

The enmity predicted in Genesis 3:15 and hinted at in Cain's jealousy

was manifested in full force in the murder of Abel. This murder demon-

strated that Cain was a follower of Satan. (See John 8:44.)

lea= 4



=9 Mil

What reason does 1 John 3:12 give for Cain's murder of Abel? (Compare

Gen. 4:8 with Matt. 23:35.)

How did Cain seek to conceal the sin of commission that was behind his

sin of omission? Gen. 4:9.

Cain discovered that people cannot hide anything from God (verse 10)

and that the divine Sovereign will right all wrongs. As punishment for his

callous sin, the earth, which had been forced to drink innocent blood,

would withhold its strength from the murderer (verses 11, 12). It is remark-

able that in the story of Cain there is neither one word of remorse nor any

sign of penitence. Even though the death penalty that he deserved was

commuted to lifelong exile, Cain still complained.

How does Genesis 4 reveal that God shows concern for even the unrepen-

tant sinner? Verse 15.

3. The Families of Cain and Seth (verses 17-26).

Verses 17 through 24 disclose a picture of rapid moral decline as well as

technical and cultural advances. Polygamy and murder characterize the

family of Cain. Yet the Bible writer does not attribute only evil to the

descendants of Cain. Their achievements are recognized. He notes that

artisans, craftsmen, pastoralists, and agriculturalists descended from Cain.

The chapter concludes with a reference to Seth, who replaced Abel. Seth

became the ancestor of the line of pre-Flood patriarchs who bridged the

period between Adam and Noah.

DAY FURTHER STUDY AND MEDITATION:

Patriarchs and Prophets,

pages

52-62, 71-81;

S. D.A. Bible Commentary,

comments on Genesis 3 and 4.

SUMMARY:

In attempting to rise above the position ordained by God,

Adam and Eve fell far below it. Their fall resulted in their estrangement

from God, from each other, and from their environment. Yet God's promise

intimated redemption. The choice that that redemption provided sinful

beings led to the division of the human family, whose history we will study

in the lessons to come.

APPLICATION:

The Lord approached the first sinners and the first mur-

derer with two questions: "Where are you?" and "Where is your brother?"

Both inquiries are as relevant today as they were at the beginning of human

history.

Am I ever tempted to presume that God's great love will excuse my

transgression and save me from the consequences of sin?

Have I personally tested the promises of 1 Corinthians 10:11-13; Philip-

pians 4:13; James 4:7, 8; and Psalm 50:14, 15?

Preacher of Righteousness

THIS WEEK'S STUDY: Genesis 5:32 through 9:29.

DAY MEMORY TEXT: "The bow shall be in the cloud; and I will look

upon it, that I may remember the everlasting covenant between God

and every living creature of all flesh that is upon the earth" (Gen.

9:16).

CENTRAL THOUGHT:

"By faith Noah, when warned about things not

yet seen, in holy fear built an ark to save his family. By his faith he

condemned the world and became heir of the righteousness that comes by

faith" (Heb. 11:7, NIV).

OVERVIEW: Genesis 5:32 through 9:29.

Noah's age at the introduction of the Flood story (5:32)

Prologue: Human sin (6:1-10)

Violence on earth; Flood and covenant announced (6:11-22)

Command to enter the ark (7:1-16)

Rising flood waters (7:17-24)

GOD REMEMBERS NOAH (8:1)

Receding flood waters (8:2-14)

Command to leave the ark (8:15-19)

Harmony on earth; sacrifice, covenant consummated (8:20-9:19)

Epilogue: Human sin (9:20-27)

Noah's age at death (9:29)

INTRODUCTION:

The story of the Flood follows a literary pattern known

as a chiasmus (an X-shaped inverted literary structure named after the

Greek letter

chi).

A chiasmus is comprised of a sequence of units in which

the action flows through each unit to a climax before the action returns

through the same sequence in reverse order. (See Overview above.) Noah

entered the ark after 120 years of preaching, not merely as a survivor but

also as a bearer of God's promise of a new age. As darkness increased with

each step of divine justice in the first half of the story of the Flood so the

light increased during the last half of the story as divine grace finally

revealed a peaceful and calm world crowned with a rainbow of promise.

I. THE GREAT INCREASE IN SIN AND NOAH'S PREPARATIONS

FOR THE FLOOD (Gen. 5:32-7:24).

1. Noah's Ancestors (5:1-32).

Seth's line of descent is introduced here, following the line of Cain in

Genesis 4:17-24. Adam and Eve had many other sons and daughters (5:4),

but Seth's line of descent outlines the history of the pre-Flood patriarchs

who were loyal to God. The promised Deliverer would come through this

line.

DAY

2. Human Wickedness and Corruption (6:1-7).

How is the theme of human sinfulness described in the prologue and

epilogue of the Flood narrative? Gen. 6:1-8 and 9:20-27.

While some commentators suggest that the designation "sons of God"

(6:2) refers to heavenly beings, context and content indicate a reference to

the descendants of Seth. The "daughters of men" (the "men" who multi-

plied in verse 1) would then designate the posterity of Cain. The "sons of

God," representing the line of faith, contracted marriages with unbelievers

and succumbed to the danger of such alliances.

"There were many giants, men of great stature and strength, renowned

for wisdom, skillful in devising the most cunning and wonderful works; but

their guilt in giving loose rein to iniquity was in proportion to their skill

and mental ability.

"God bestowed upon these antediluvians many and rich gifts; but they

used His bounties to glorify themselves, and turned them into a curse by

fixing their affections upon the gifts instead of the

Giver."—Patriarchs and

Prophets,

p. 90.

What is stated in Genesis 6:5 as the compelling motive for the forth-

coming destruction? (Compare also verses 11-13.)

The wickedness of humankind could not be stated more emphatically.

Notice the words "every ... only ... continually." The Hebrew word trans-

lated "imagination" is derived from the verb earlier rendered by "to form"

(in Gen. 2:7) and here indicates deliberation and action. In the Old Testa-

ment the word

heart

describes the complete inner life of a human being, as

it is the seat of emotion, will, and understanding. The words

corrupt

and

violence

in verses 11 through 13 expand the picture of verse 5.

How do Genesis 6:6 and 7 depict God's sorrow for what was taking place?

After describing the human heart, the author turns to the grief and

affliction of the heart of God: Moses describes the Lord in terms which

human readers can understand. He is not some far off abstract idea or

unbending principle but, like us, is portrayed as characterized by will, open

to the tragedy of sin and prayer, and weeping over human guilt. These

words give us a feeling for how difficult it is to explain or even understand

the introduction and great increase of sin.

What assurance does Peter give that the Lord had not left the world

without a witness? 1 Peter 3:18-20; 2 Peter 2:5.

Pre h

allgaglwaum



Om=

What decision did God announce to Noah? (Compare Gen. 6:13 with

verse 7.)

God's act of destruction was not arbitrary. It brought to conclusion the

destruction initiated by human sin. The writer here develops a "creation"

and "uncreation" theme. The creation of God described as "very good"

and

full

of life now has been corrupted and is being undone. (Compare

Gen. 1:31 with 6:11,13,17.)

3. Noah Instructed to Prepare for the Flood (Gen. 6:8-22).

How is grace introduced in verse 8?

This is the first time that the word

grace

is found in the Bible. When

applied to God, grace designates God's power and willingness to do for

undeserving sinful beings that which they cannot do for themselves. God's

grace saved faithful Noah and his family. Here, as elsewhere in Scripture,

God deals with the sin problem by both providing salvation and rendering

judgment.

What does the Bible record tell us about the character of Noah? Gen. 6:8,

9, 22; Heb. 11:7; 1 Peter 2:5.

Although Noah was not without fault (see Gen. 9:20-24), he is character-

ized by faith, moral uprightness, and integrity. In response to God's initia-

tive of love, he demonstrated his faith by complete acceptance of God's

Word and by building the ark. His intimate and personal relationship with

God manifested in faith and obedience distinguished Noah from the rest of

the world and marked him as a member of the family of God. As God had

walked Enoch into the safety of heaven, He now walked Noah into the

safety of the ark.

What divine action prior to the destruction of the world of Noah's day

reveals that the Deluge was no arbitrary judgment? Gen. 6:12. (Compare

with Gen. 11:5; 18:21; Dan. 7:9, 10.)

In contrast to the Babylonian flood stories that are filled with intrigue

and capriciousness, the biblical account of the Flood stresses the absolute

justice of the divine sentence.

ANALYZE the announcements (Gen. 6:13, 17, 18) and the commands (verses

14-16,19-21) found in God's instruction to Noah (verses 13-21).

God's instruction was given 120 years before Noah entered the ark. That

means that Noah at that time was 480 years of age. He still was childless

and, as was true also of Abraham, had to accept by faith the announcement

concerning his children.

What does verse 22 tell us about Noah's faith in God's word? (Compare

Gen. 7:5, 16 with Heb. 11:7.) Is there any parallel with Abram's response to

the call out of Ur of the Chaldees?

DAY 4. The Command to Enter the Ark (Gen. 7:1-16).

What does the reference to "clean" and "unclean" animals imply about

the knowledge that Noah already possessed on this matter? Gen. 7:2, 3, 8;

8:20.

In chapter 7 God's command first given in Genesis 6:17 through 21 is

repeated and expanded. Whereas the instructions concerning the animals

in 6:19, 20 were general, they were now repeated and amplified with greater

detail as the time of the Flood drew near. Similarly, more specific details

were given to Noah in regard to the commencement and duration of the

Flood. (Compare Gen. 6:17 with 7:4.)

The fact that God distinguished "clean" and "unclean" animals

long

before the difference was explicitly stated in Leviticus 11 and Deuteronomy

14, presupposes the clear knowledge of the distinction between "clean"

and "unclean" animals from earliest times. Furthermore, it is evident that

"clean" animals were to be used for sacrificial offering and (after the Flood)

for food. Only one pair of "unclean" animals entered the ark, and both

male and female were indispensable for propagation. Therefore Noah

could not have selected any of the "unclean" animals for purposes of

sacrifice or food.

What lesson may be derived from the fact that the ark was the only place

of safety and salvation appointed by God during the Flood?

The Deluge covered the earth, and the world returned to the conditions

that existed before God had prepared a habitable globe when the waters of

the deep covered the earth (1:2). The only faint glimmer of light in the dark

scene of the Flood was the ark with its precious cargo.

What do the words "the Lord shut him in" signify as far as Noah and the

unrighteous of his day were concerned? Gen. 7:16.

God means what He says. As was demonstrated in the destruction of the

antediluvian (pre-Flood) world and the inhabitants of the cities of the

plains (Genesis 19), there is a limit beyond which sinners cannot safely go.

When that limit is reached divine judgment begins. "Love, no less than

justice, demanded that God's judgments should put a check on sin."—

Patriarchs and Prophets,

p. 101.

5. The Waters Cover the Earth (Gen. 7:17-24).

What do verses 17 through 24 imply about the extent of the Flood?

The repeated biblical statements, "the waters prevailed ... increased

greatly upon the earth ... prevailed exceedingly ... fifteen cubits upward

did the waters prevail; and the mountains were covered ... all flesh died,"

indicate a worldwide catastrophe. The universality of the Flood is further

attested to by the worldwide distribution of Flood legends and the global

distribution of fossil remains. Many of the fossil remains testify to the

violence as well as the extent of the Flood.

Genesis 7:9 through 23 repeatedly emphasizes the concept that the Flood

covered the entire earth. Ellen White indicates the same: "The Lord

brought a flood of waters upon the earth, and swept away its wicked

inhabitants."—Christ's

Object Lessons,

p. 178. "The entire surface of the

earth was changed at the

Flood."—Patriarchs and Prophets,

p. 107.

In what sense does the experience of Noah and his family give rise to and

illustrate the idea of the remnant?

(See

verse 23.)

DAY II. GOD REMEMBERS NOAH (Gen. 8:1).



How did God demonstrate His faithfulness and interest in humanity when,

from a human perspective, all seemed lost? Verse 1.

III. THE PREPARATION OF A NEW EARTH (Gen. 8:2-9:29).

1. Receding Waters and the Command to Leave the Ark (8:2-19).

Having reached the turning point of the narrative, the literary structure

begins to repeat in reverse order the steps that led to the Flood. (See the

lesson overview on page 34.) The water began to recede and the dry land

finally began to appear (verses 2-14). Thus a new beginning was made

possible. While the Bible specifies that the ark came to rest on the moun-

tains of Ararat, commentators are not clear as to what part of the Ararat

range of Armenia is indicated.

Who finally liberated the survivors and introduced them to a new age?

Verses 15-19.

Imagine the differences that existed between the earth Noah had left and

the planet upon which he now set foot.

SEARCH AND LEARN:

If Noah had kept a ship's log it probably would

have read about as follows (assuming a thirty-day month):

Dawn gi



Preac er

wilialiftnunsim

Month

Day

Year

Entered the ark (7:4, 7,10).

600

Beginning of the Flood (7:11).

600

Rain and prevailing waters

(first 40 days of Flood, 7:4, 12, 17) to

600

"Waters prevailed" (110 additional days, 7:24) to

600

The ark rests on the mountains of Ararat (8:4).

600

The mountains seen (8:5).

600

The raven released (40 days later, 8:6).

11 11

600

The dove released (first time, 8:8;

105).

600

The dove released (second time. 8:10).

600

The dove released (third time, 8:12).

600

Covering of the ark removed; waters dried (8:13).

601

Left the ark (8:14-16).

601

Based on

S.D.A. Bible Commentary, vol.

1, p. 260.

Study this "log" carefully. How many days did Noah and his family spend

in the ark?

DAY



2. Harmony Restored (Gen. 8:20-9:7).

LVA



How did Noah express his dedication, homage, and gratitude to God upon

leaving the ark? Verse 20.

"Here was a lesson for all succeeding generations. Noah had come forth

upon a desolate earth, but before preparing a house for himself he built an

altar to God. His stock of cattle was small, and had been preserved at great

expense; yet he cheerfully gave a part to the Lord as an acknowledgment

that all was His. In like manner it should be our first care to render our

freewill offerings to

God."—Patriarchs and Prophets,

p. 106.

How did God respond to Noah's devotion and worship? Verses 21, 22.

The divine response is stated in human terms. God had destroyed the

world because "every imagination of the thoughts" of the human heart was

evil (6:5). In the light of that fact, Genesis 8:21 has been considered by

some to be self-contradictory. However, God's resolve not to destroy the

earth again by water and to preserve order is based on the spirit behind the

sacrifice offered and not on human performance.

As the survivors stepped into the new world, what command first given in

Eden was repeated? Gen. 1:28; 9:1, 7.

How did God relieve the fear of Noah's family who were greatly outnum-

bered by the animals who disembarked from the ark, and what responsibil-

ities did He place upon human beings? Gen. 9:2.

What further provision did God make for the welfare of Noah, and what

restrictions did He apply? Verses 3-6.

DAY 3. The Covenant (Gen. 9:8-17).

How extensive was the covenant referred to in verses 9 through 11?

Whereas the covenants God later made with Abraham, Israel, and David

invited individuals or a nation into a personal fellowship with God, this

covenant is different in that it does not call for a personal response and

appropriation. However, as were the later covenants, this covenant was

initiated entirely by divine grace. Yet it differs from them in that it was not

so much an agreement between two parties as a statement of God's inten-

tion never again to destroy the earth by

a flood.

(See verses 11-15.)

What was to be the sign of the covenant? Verses 12-17.

Sun and storm mingle to produce the rainbow reminding people on earth

of mercy and judgment being blended, and of God's resolve never to cut

life off by the waters of a flood.

(The overview on page 34 includes Genesis 9:18 through 29 in order to

present the complete picture of the literary structure involved. These

verses will be studied in next week's lesson.)

FURTHER STUDY AND MEDITATION:

Patriarchs and Prophets,

pages

90-104;

S.D.A. Bible Commentary,

comments on Genesis 6 through 9.

SUMMARY:

In spite of the terrible inroads of sin, God does not leave

Himself without witnesses in this world. Only faithful Noah and his family

survived the Flood and became the progenitors of the people whose history

we will study in the following lessons.

APPLICATION:



In the light of Jesus' comparison of conditions in Noah's day with those

preceding the second advent (Matt. 24:37-39), am I as serious about

preparing myself for the events ahead as was Noah?

In the light of the judgment that will soon come upon the world, what am

I doing to follow Noah's example in warning those near and dear to me?

(See 2 Peter 2:5.)

Qom aGgpm

The Earth After the Mood

THIS WEEK'S STUDY: Genesis 9:18 through 11:26.

DAY

MEMORY TEXT: "Knowing this first, that there shall come in the



last days scoffers, walking after their own lusts, and saying, Where is

the promise of his coming? for since the fathers fell asleep, all things

continue as they were from the beginning of the creation" (2 Peter

3:3, 4).

CENTRAL THOUGHT:

Even though they were surrounded by the results

of the great Flood, Noah's descendants continued in sin and rebellion

against God as they were dispersed throughout the world. But there were

a few who, by God's grace and strength, continued to serve Him and to

whom His covenant of peace was extended.

OVERVIEW: New Beginnings After the Flood

Gen. 9:18-29

Gen. 10:1-32

Gen. 11:1-9

Gen. 11:10-26

Sin still present

after the Flood

The table of

nations

The Tower of

Babel

Genealogy—

Shem to

Abraham

INTRODUCTION:

One demonstration of the inspiration of Scripture is the

way in which it meets the needs and provides the counsel for each generation

of earth's inhabitants. Second Peter 3:3-5 is applicable to our time. Not

only does the text itself refer to the "last days" but the words placed in the

mouths of the scoffers by Peter are in a sense a paraphrase of the modern

principle of uniformity that has been one of the major guiding principles

for evolutionary geology. Geologists have tended to interpret the past by

what they find in terms of the geological processes in operation today. For

instance, the present rate at which mountains are being eroded and valleys

are filling up, they say, is the rate that has been in operation throughout the

indefinite past. But the Bible teaches that the earth had a dramatic origin,

a catastrophic destruction at the time of the Flood, and will be destroyed

by fire in the near future. Those who believe in a philosophy based upon

the continued gradual operation of geological processes are doomed to

great disappointment.

There has been a less rigid adherence to the concept of uniformity among

geologists in the last few years. This provides an opportunity for Seventh-

day Adventists and other creationists to point out the catastrophic history

of the earth and to warn of catastrophe in the future, even as Jesus did.

The inhabitants of the world live in fear today—fear of man-made

disasters such as war and much of the starvation that is found in the earth

today. But they should be concerned also about physical catastrophes in

the near future that Bible prophecy leads us to expect. However, God's

people can claim His promises of protection in the time of trouble and of

deliverance at the final catastrophic climax of world history.

Genesis 10 and 11 deal with the earliest history after the Flood, dem-

onstrating how wickedness and rebellion built up again. The scriptural

record then moves into the special history of those who continue to serve

the true God.

DAY I. SIN STILL PRESENT AFTER THE FLOOD (Gen. 9:18-29).

What evidence of the impartial nature of Scripture may be understood

from a careful reading of verses 20 through 27?

Although not making a moral comment on Noah's drinking, this, the first

biblical account of the use of strong drink, testifies to the loss of dignity and

honor that often results. This same thing is true about the story of the

derision, degradation, and shame with which Lot came to be known as a

result of drinking wine. (See Gen. 19:31-36.) The Bible warns of the

degradation and hardships caused by drunkenness. (See Prov. 20:1; 23:29-

35; 31:4, 5.) As Christians it is our privilege to recognize that our bodies

are the temples of the Holy Spirit. The apostle challenges us to "glorify

God in your body and in your spirit which are God's" (1 Cor. 6:20).

It is not clear why, after Ham's act of disrespect, Noah did not curse

Ham, but instead cursed Canaan, the youngest son of Ham. (Gen. 9:24;

10:6). Hamites included peoples living in southern Asia Minor, coastal

Syria, and Palestine, the Red Sea coast of Arabia, and parts of East Af-

rica. The Canaanites were one branch of the Hamitic people who spoke a

Semitic language. The subservience of the Canaanites to the Israelites

after the conquest of Palestine may have fulfilled this curse literally just

as the prediction that Japheth would live in the tents of Shem had to await

its ultimate spiritual fulfillment until Gentiles and Jews became one in

Jesus Christ. (Compare Gen. 9:27 with Gal. 3:26-29.)

1. The Condition of the Earth After the Flood.

What kinds of changes in the earth and its inhabitants were caused by the

Flood?

Before the Flood the dry land was teeming with animals and a "vast

population" of human beings (Ellen G. White,

Review and Herald,

Sept.

25, 1888). After the Flood only the passengers and living creatures pre-

served in the ark remained alive on land. (See Gen. 7:21.)

Before the Flood, apparently, the area of dry land was more extensive

than that of water. "When God had formed the earth, there were moun-

tains, hills, and plains, and interspersed among them were rivers and bodies

of water. The earth was not one extensive plain, but the monotony of the

scene was broken by hills and mountains, not high and ragged as they now

are, but regular and beautiful in shape. The bare, high rocks were never

seen upon them, but lay beneath the surface, answering as bones to the

earth. The waters were regularly dispersed."—Spiritual

Gifts,

vol. 3, p. 33.

Today more than 70 percent of our globe is covered with water.

After the Flood, "stones, ledges, and ragged rocks were ... scattered

upon the surface of the earth. In many places hills and mountains had

disappeared, leaving no trace where they once stood; and plains had given

place to mountain

ranges."—Patriarchs and Prophets,

p. 108.

Precious stones that before the Flood had beautified the surface of

the earth were now buried. "By the same means [wind-driven waves] the

silver and gold, the choice wood and precious stones, ... were concealed

from the sight and search of men, the violent action of the water piling earth

and rocks upon these treasures."—Patriarchs

and Prophets,

p. 108.

Confused types of animals that had been produced by hybridization

"were destroyed by the Flood."—

The Spirit of Prophecy, vol. 1,

p. 78.

"There were a class of very large animals which perished at the Flood.

God knew that the strength of man would decrease, and these mammoth

animals could not be controlled by feeble

man."—Spiritual Gifts,

vol. 4,

p. 121.

DAY



2. Scoffers—Past and Present.

1231

What term does Peter use to designate those who refuse to accept the facts

as God outlines them, and what application can be made to the same kind of

attitude today? 2 Peter 3:3-5.

Scoffers are those who reject the predictions of the prophets and the

message of Jesus (2 Peter 3:2). They cannot envisage a day when the end

will come and Jesus will be seen in the clouds of heaven (verse 4). The basis

of their rejection is the supposition that if things have operated a certain

way for a number of years, there is no reason to suppose any change will

take place. Verse 5 indicates that they are willingly ignorant. They deliber-

ately choose to ignore the evidence and project the observable continuity

into the past, thereby establishing a principle by which they seek to explain

all aspects of the universe. The fact that scoffers did this in Peter's day has

a parallel in the development of the modern concept of uniformity that has

been a guiding rule for much of geology.

Uniformitarianism is based on the maxim, "The present is the key to the

past." Because the theory of evolution requires much time to account for

change, and because the application of the principle of uniformity requires

long ages of time, uniformitarianism has served as a traditional interpretive

tool for evolutionists.

THINK IT THROUGH: Why do you accept the biblical account of history

rather than the concepts and theories of man?

"When men leave the word of God in regard to the history of creation,

and seek to account for God's creative works upon natural principles, they

are upon a boundless ocean of uncertainty. Just how God accomplished the

work of creation in six literal days he has never revealed to mortals."—

Spiritual Gifts,

vol. 3, p. 93.

Utr?



Mg3.



F ood



Gm= 0

DAY



What did the apostle Peter point to as an example of the world being

destroyed by a great catastrophe? 2 Peter 3:5, 6.

These verses point prophetically to the last days and a dramatic fulfill-

ment of prophecy. The trend in modern science has been toward a geologi-

cal interpretation that favors long ages rather than the Flood and toward

evolution as an explanation of origins rather than Creation. It is remarkable

that long ago Peter pointed to these two areas as being the points of

contention in the last days. That this has happened as predicted is a strong

sign that we are living in the last moments of time.

The Genesis Flood had a profound effect on the surface of the earth and

is the major key to understanding much of geology. Most of the character-

istics of the crust of the earth, the thick beds of sediments, and their fossil

contents came about through the action of flood waters.

"Geologists claim to find evidence from the earth itself that it is very

much older than the Mosaic record teaches....

"But apart from Bible history, geology can prove nothing. Those who

reason so confidently upon its discoveries have no adequate conception of

the size of men, animals, and trees before the Flood, or of the great changes

which then took place. Relics found in the earth do give evidence of

conditions differing in many respects from the present, but the time when

these conditions existed can be learned only from the Inspired record. In

the history of the Flood, inspiration has explained that which geology alone

could never

fathom."—Patriarchs and Prophets,

p. 112.

NOTES:

II. THE DIVISION AND DISPERSION OF NOAH'S DESCENDANTS

(Gen. 10:1-11:26).

1. The Table of Nations (Gen. 10:1-32).

All of the children of Shem, Ham, and Japheth were born after the

Flood. As illustrated by the map below, the descendants of Shem settled

mostly in parts of the Middle East and Africa, the descendants of Japheth

settled mostly in Europe and Asia Minor, and the descendants of Ham

settled in parts of the Middle East and Africa. Of course, subsequent

milleniums of folk wanderings and mixtures of people have made it nearly

impossible to trace these lines of descent with any accuracy.

AVILAH

SASTECHAHA

•

GEOGRAPHICAL DISTRIBUTION

Or THE

SONS

NOAH

(SEE GENESIS 10)

SCALE IN ENGLISH MILES

RAAmAH •

ERA v,

, 3.0• . 440



GQI



SIN No0

gra

phi

cal Di

rib

uti

e S

ons

oah

, G

enesi

The three sons of Noah migrated to different areas. The of Arabia; the Japhethices moved north, around the Black



into lower Asia Minor, coastal Syria and Palestine, and

Semites occupied the Tigris-Euphrates valley and most



Sea, and even west to Spain; the Hamites went south



the Red Sea coast of Arabia, but principally into Africa.

ativ gigsrlb

Flood

SUMMARIZE this familiar story in your own words, emphasizing that

which you consider to be most important in the Tower of Babel experience:

3. Genealogy—Shem to Abraham (Gen. 11:10-26).

"Chapter 10 sets forth the racial relationship of the various tribes and

nations and their common descent from Noah, whereas ch. 11:10-26 pre-

sents the exact descent of God's chosen people through the many interven-

ing generations. This is a continuation of the list of generations from Adam

to Noah as given in ch.

5."—S. D. A. Bible Commentary, vol.

1, p. 287.

DAY SEARCH AND LEARN: In order to understand better the dramatic de-



crease in length of age after the Flood from the information outlined in

Genesis 11:10-32; 25:7, compute the ages of the post-Flood patriarchs that

are

not

given below:

Shem—



6. Reu-239

Arphaxad-438



7. Serug-

Salah—



8. Nahor-148

Eber-464



9. Terah-

Peleg—



10. Abraham-175

What effect did eating animal flesh have on length of life and why did God

permit it? Gen. 9:3, 4.

"After the flood the people ate largely of animal food. God saw that the

ways of man were corrupt, and that he was disposed to exalt himself proudly

against his Creator and to follow the inclinations of his own heart. And He

permitted that long-lived race to eat animal food to shorten their sinful

lives. Soon after the flood the race began to rapidly decrease in size, and in

length of

years."—Counsels on Diet and Foods,

p. 373.

DAY FURTHER STUDY AND MEDITATION:

Read

Patriarchs and Prophets,

171

"After the Flood," pages 105-110.

"There are men who think they have made wonderful discoveries in

science. They quote the opinions of learned men as though they considered

them infallible, and teach the deductions of science as truths that cannot be

controverted. And the word of God, which is given as a lamp to the feet of

the world-weary traveler, is judged by this standard, and pronounced

wanting. The scientific research in which these men have indulged has

proved a snare to them. It has clouded their minds, and they have drifted

DAY



2. The Dispersal of the Nations (Gen. 11:1-9).

into skepticism. They have a consciousness of power; and instead of looking

to the Source of all wisdom, they triumph in the smattering of knowledge

they may have gained. They have exalted their human wisdom in opposition

to the wisdom of the great and mighty God, and have dared to enter into

controversy with him. The word of inspiration pronounced these men

`fools.'

"God has permitted a flood of light to be poured upon the world in

discoveries in science and art; but when professedly scientific men lecture

and write upon these subjects from a merely human standpoint, they will

assuredly come to wrong conclusions. The greatest minds, if not guided by

the word of God in their research, become bewildered in their attempts to

investigate the relations of science and revelation. The Creator and his

works are beyond their comprehension; and because they cannot explain

these by natural laws, Bible history is considered unreliable. Those who

doubt the reliability of the records of the Old and New Testaments will be

led to go a step farther, and doubt the existence of God; and then, having

let go their anchor, they are left to beat about upon the rocks of infidelity.

Moses wrote under the guidance of the Spirit of God, and a correct theory

of geology will never claim discoveries that cannot be reconciled with his

statements. The idea that many stumble over, that God did not create

matter when he brought the world into existence, limits the power of the

Holy One of Israel....

"... Skeptics, who read the Bible for the sake of caviling, through igno-

rance claim to find decided contradictions between science and revelation.

But man's measurement of God will never be correct. The mind unenligh-

tened by God's Spirit will ever be in darkness in regard to his power.

"Spiritual things are spiritually discerned. Those who have no vital union

with God are swayed one way and another; they put men's opinions in the

front, and God's word in the background. They grasp human assertions

that judgment against sin is contrary to God's benevolent character, and,

while dwelling upon infinite benevolence, try to forget that there is such a

thing as infinite justice."—Ellen G. White,

Signs of the Times,

March 13,

1884.

SUMMARY: The record of the years from Noah to Abraham indicates

clearly that mere knowledge of God and His judgments cannot prevent

human beings from sinning nor can a worldwide flood wash away the sin

that permeates human hearts. Only by divine grace can people walk the

path of righteousness. The brief record of the post-Flood patriarchs shows

that God has had witnesses to this fact throughout history.

APPLICATION: Just as God gave Noah and his descendants the right and

the responsibility to exercise the power of choice, He has given us the same

privilege and responsibility today. Ask yourself:

Am I abusing in any way this right and responsibility?

What needs to be seen in my home and the environment I create in order

for those I contact to be attracted by the love and goodness of God?

Le son



Au_i

From Harm to Hebron

THIS WEEK'S STUDY: Genesis 11:27 through 15:21.

DAY MEMORY TEXT: "He believed in the Lord; and he counted it to him

for righteousness" (Gen. 15:6).

CENTRAL THOUGHT:

In this lesson we commence our study of patriar-

chal history and focus on Abram's early struggles that are reflected in his

alternating attitudes of faith and fear.

OVERVIEW: Gen. 11:27-15:21

Covenant Granted

(11:27-12:20)

Covenant Guarded

(13:1-14:24)

Covenant Guaranteed

(15:1-21)

Ancestor of the cho-

sen family (11:27-32)

The call and covenant

(12:1-3)

Abram leaves for Ca-

naan (12:4-10)

Excursion into Egypt

(12:11-20)

Struggle between faith

and sight (13:1-18)

Lot's rescue (14:1-16)

Melchizedek



and

Abram (14:17-24)

Renewed promise of

seed and land (1-7)

God's promise con-

firmed (8-21)

INTRODUCTION:

The primeval story (Genesis 1 through 11) outlined the

course God took with the world until the call of Abraham. Beginning with

the middle of chapter 11 the writer narrows his worldwide perspective

maintained in Genesis 1 through 11 down to the family of Abram with

which the call of Israel commences. This call is both the conclusion to

primeval history and the commencement of patriarchal history.

Up to this point history demonstrated the frightful power of sin and

illustrated the even greater might of grace. The stories of the Fall, of Cain,

and of Noah witness to sin but even more to God's forgiveness and His

saving acts. Now Abram is chosen from among the nations to reveal the

folly of the builders of the Tower of Babel who sought to make a name for

themselves (11:4). While Abram's name is cherished among millions of

Moslems, Jews, and Christians because of his faithfulness to God, the fame

sought by the architects of the Tower of Babel eluded the builders on

account of their disobedience.

Genesis 12 through 15 provides background to the history of Israel and

represents a new phase in the history of salvation. Abram's faith response

to God commences the unfolding of God's plan which reaches its first major

climax in the events of the Exodus and Sinai and the choice of a nation.

Ilaztana



Mumom Nat=

DAY I. ABRAM'S CALL AND GOD'S COVENANT (Gen. 11:27-12:20).

Genesis 11:10-32 notes the descent of God's chosen people from Noah's

son Shem. Verses 27 through 31 center on the immediate ancestors of

Abram.

1. The Father of the Chosen Family (11:27-32).

What do we know about the immediate family of Abram? Verses 27-30.

What significant information is added in Joshua 24:2? (Note that "flood" in

this verse refers to the Euphrates River.)

Even though chronological considerations suggest that Abram was the

youngest of Terah's sons, he appears to be mentioned first in Genesis 11:27

because of his importance as the ancestor of the chosen family. Although

archeology has revealed much concerning the times in which Abram lived,

the great empires of the day form merely part of the background. The

spotlight is on certain patriarchs and their families who move from place to

place and occasionally interact with rulers and nations. Although it is not

possible to give precise dates for Abraham, Isaac, and Jacob, certain

chronological points of reference suggested in the Bible and pinpointed in

the

S. D.

Bible Commentary

will provide the time framework that is used

in these lessons.

In how many stages did the call of Abram take place according to Acts

7:2-4? (Compare Gen. 12:1 with Acts 7:4.) Why do you think he went through

these stages rather than going immediately to Canaan?

Stephen states that God first appeared to Abram in Ur of the Chaldees

and called him to go to the land He would show him.

The southern Mesopotamian Ur which probably was Ur of the Chaldees

was located halfway between what is now Baghdad and the present coast

line of the Persian Gulf. At the beginning of the second millennium, the

time when Abram lived there, Ur enjoyed a sophisticated culture. Arche-

ological excavations have revealed a city with an efficient sewage system,

well constructed homes, and an advanced educational program. A variety

of deities were worshipped in Ur, and most of Abram's close relatives had

succumbed to paganism. Abram was asked to make a considerable sacrifice

in leaving behind this advanced culture to travel over 1000 miles to the land

of Canaan.

Skirting the great Arabian Desert to the west, the large caravan first

moved north to the fertile plain of the Balikh river to a city known as

Haran. Although we do not know how long Abram and the rest of his

relatives, who stayed there when he went on to Canaan, lived in the region,

local place names testify to their considerable influence.

DAY



2. The Call and Covenant in Haran (Gen. 12:1-3).

ti]



What seems to have been the purpose behind the divine call, and what

moved Abram to obey? Verses 1-3; Heb. 11:8-10.

God, not Abram, took the initiative. Yet, the call of grace and the

promise were also tests of faith and obedience. Abram had to leave his

family, his own race, a sophisticated culture, fertile and watered grazing

land, and travel to a mountainous, wooded country, a new climate, and a

foreign people with strange customs who lived at a different cultural level.

The divine command continued with a promise and concluded with a

blessing. The promise theme of verse 2 becomes a dominant motif through-

out the remainder of the book of Genesis. Childless Sarai (Gen. 11:30)

would become the mother of a great nation. While the promise of descen-

dants is more prominent in the early chapters of patriarchal history than

the promise of the land, the latter assumes more significance as time passes.

Both Jacob and Joseph die in the certain hope of Israel's return from Egypt

to Canaan (Gen. 48:21; 50:24).

How closely did God associate Himself with Abram? Gen. 12:2. What is

the significance of the last half of verse 3? (Compare with James 2:21-23.)

The reading "in thee shall all the families of the earth be blessed" (Gen.

12:3) broadens our understanding of Genesis 11:9. Much later Paul adds

the conviction that Christians share in the blessings given to Abram and are

his descendants by faith (Gal. 3:8,29).

3. Abram Leaves Haran for Canaan (Gen. 12:4-10).

What may be inferred from verses 4 and 5 about Abram's response?

While a youth may leave home and family with relative ease, an older

person finds such separation much more difficult. Yet Abram unquestion-

ingly "departed, as the Lord had spoken unto him" (Gen. 12:4). The Bible

records no negotiations with God nor any delaying tactics, merely unques-

tioning obedience. Abram's wealth and possessions, consisting of extensive

flocks of sheep and herds of cattle, and a large household, were no hin-

drance to the patriarch.

Ahead of him lay Canaan, which early in the second millennium B.C.

contained several powerful cities. The land was populated by an alien race,

economically dependent on Egypt, overspread by idolatry, criss-crossed by

bad roads, covered by heavily wooded mountains, and offering few per-

manent grazing areas. If Abram thought the divine promise implied vast

tracts of unpopulated land, he was badly mistaken (verse 6).

woe num

CED UM=



kinfIXECe

God, it demonstrated the Lord's never-failing mercy and patience. God

interfered with human folly in order to maintain the covenant and its

significance in the light of the coming of the Saviour.

SEARCH AND LEARN: Study the texts below and list some other circum-

stances that did not interfere with God's covenant promises:

14:21-24



15:1,2



DAY II. THE COVENANT GUARDED (Gen. 13:1-14:24).

Struggle Between Faith and Sight (13:1-18).

What problem arose after the expulsion of Abram and Lot from Egypt?

Verses 1-7.

Returning from Egypt Abram called on the Lord at the second altar he

had built in Canaan (verses 3, 4). Fortified by this renewal of his relationship

with the Lord, he was able to face another test. Once more the promise of

land seemed to elude Abram (verses 5, 6), and a decision had to be made.

What was involved in the choice between the Jordan valley and the rugged

and less fertile hills of Canaan? Verses 8-13.

Abram's failure in Egypt seems counterbalanced by the nobility of

character that he demonstrated in his dealings with Lot. From the heights

of Bethel Lot saw the Jordan valley well-watered and fertile like the Garden

of Eden and the plains of Mesopotamia. Lot chose that which appealed to

his sense of immediate gain. Little did he realize that his choice would cost

him his family. The decision was between "faith" and "sight," and the

results demonstrate the wisdom of making the right choice. Abram's close

relationship with the Lord and his determination to walk by faith enabled

him to look beyond the immediate temporal advantages to eternal gain.

How did God reward Abram for his unselfishness? Verses 14-18.

At Hebron (formerly known as the "city of Arba"), the patriarch set up

camp in the shade of a grove of trees and erected another altar. Here

Abram became a friend and ally of an Amorite chieftain named Mamre.

Lot's Rescue (Gen. 14:1-16).

REVIEW the details given about the military operation between the Meso-

potamian invaders and the Palestinian kings. Verses 1-12.

DAY



After reaching Canaan, what did Abram do that gave silent testimony to

his faith? Verses 6-8.

Shechem was in a pivotal position, situated in central Palestine between

Mount Ebal and Mount Gerizim. Here the major roads crisscrossing

Palestine intersected.

Probably in search of grazing pastures, Abram moved another 20 miles

south to a location between Bethel (formerly known as Luz, see

Gen.

28:19) and Ai.

"Wherever he [Abram] pitched his tent, close beside it was set up his

altar, calling all within his encampment to the morning and evening sacri-

fice. When his tent was removed, the altar

remained."—Patriarchs and

Prophets,

p. 128. These altars were protests against idolatry and testimonies

to the living God to all who passed by.

What test of faith came to Abram after he had moved to the more sparsely

populated open grazing country of the Negeb (the southern desert)? Gen.

12:10.

We might expect that, because he was following the call of God, Abram

would have had his paths smoothed by Providence. Not so; Abram's

experience is real to life. Not long after he had entered Canaan, a severe

famine caused him to depart for Egypt which was watered by the flooding

waters of the Nile. The Sacred Record teaches us that even those who

follow God's commands may have to endure trials of faith.

"The Lord in His providence had brought this trial upon Abraham to

teach him lessons of submission, patience, and faith—lessons that were to

be placed on record for the benefit of all who should afterward be called to

endure affliction. God leads His children by a way that they know not, but

He does not forget or cast off those who put their trust in Him."—

Patriarchs and Prophets,

p. 129.

4. Abram's Excursion Into Egypt (Gen. 12:11-20).

What evidence did Abram give in Egypt that he was not free of human

weakness and imperfection? How did he almost jeopardize the promise of a

son and heir? Verses 11-16.

Hunger and fear reduced the hero of faith to a person with frailties that

most of us can identify with readily. Faith succumbed to fear and fear to

deviousness as Abram used one half truth to conceal the other half.

How do you explain the plagues which fell upon Pharaoh?

Verses 17-20.

The plagues disclosed Sarai's true identity. While Abram's deliverance

in no way absolved the patriarch from suffering the consequences of his

actions that had brought such disgrace upon himself and dishonor to his

It is significant that Lot, who according to Genesis 13:12 had pitched his

tent toward Sodom, now "dwelt in Sodom" (14:12). In contrast to Abram's

heritage, Lot may already have lost much of his former possessions, thus

revealing the superiority of Abram's choice.

THINK IT THROUGH: What does the fact that Abram took his com-

munity responsibilities seriously indicate about our duty in this area? Gen.

14:13-16.

DAY



3. Melchizedek and Abram (Gen. 14:17-24).

What light does the Melchizedek episode cast upon the spiritual stature of

Abram? Verses 17-24.

Melchizedek (meaning "my king is righteous") was king of Salem (a

name for Jerusalem, see Ps. 76:2) and priest of the Most High God. Abram

worshiped the same God. In deference to Melchizedek, who welcomed and

blessed the patriarch upon his return from the battle, Abram gave the king-

priest a tithe of all (verse 20). This indicates that the institution of tithing

was practiced long before Moses repeated it among the precepts, thus

recognizing the practice of tithing as a divine requirement.

SEARCH AND LEARN: Compare Genesis 28:22; Leviticus 27:31-33; Num-

bers 18:21-28; Nehemiah 13:12; Matthew 23:23 and list below what you learn

about the subject of tithe from this comparison:

III. THE COVENANT GUARANTEED (Gen. 15:1-21).

1. Promise of Seed and Land Renewed (verses 1-7).

Great victories are frequently followed by periods of deep depression.

(See 1 Kings 19:1-10.) Abram, who had been a man of peace so far, had

become involved in the wars of his neighbors. Now fear of reprisals weighed

him down. What if the Mesopotamian kings should return?

How did the Lord reassure His disheartened servant? Verse 1. What does

this tell us about God's interest when we are discouraged or despondent?

What further problems did the words "I am ... thy exceeding great

reward" raise in Abram's mind, and how did the Lord respond? Verses 2-5.

God repeated His earlier promise that Abram's descendants would be

innumerable in multitude (Gen. 12:2; 13:16). Even though the advancing

age of Abram and Sarai seemed to make the promise of descendants

increasingly more impossible, Abram took God at His word and trusted

the divine power.

Abram's complete trust in God and his acceptance of the divine promise

became the subject of much New Testament discussion about justification

by faith. God accepts a person, not on the basis of what that person does to

merit His approval, but purely and simply on the grounds of divine grace.

As did Abram, we may trust God and accept His offer of salvation. The

person thus accepted into God's family will act as a son or a daughter of the

heavenly King and, like Abram, reveal his or her relationship to God in

acts of obedience. Divine grace ever precedes the response of gratitude

that we express in obedience. While human obedience is not the prerequis-

ite for God's initiative of grace, Jesus taught that obedience must follow as

an evidence of gratitude and love. (See John 14:15.) Although obedience

does not bring merit, deliberate and willful disobedience or carelessness

leads to loss of eternal life. (See 1 John 5:1-4, 11, 12.)

DAY



2. God's Promise Confirmed (Gen. 15:8-21).

What led to the ritual described in verses 9 through 21? Verse 8.

What details concerning Abram's seed and the Promised Land are related

in verses 13 through 16 that were not mentioned before?

God guaranteed His promises by the ritual described. Ordinarily all

parties to such an agreement would pass between the dismembered animals

and invoke on themselves a death like that of the sacrificed beasts should

they themselves violate their agreement.

God not only assured Abram of the ultimate fulfillment of His promises

but also of Heaven's patience with the present inhabitants of the land (verse

16). The intervening years were a time of waiting for the chosen family and

a period of probation for the Amorites. Thus God certified that Israel's

conquest of Palestine was an act of divine judgment rather than one of

wanton aggression.

FURTHER STUDY AND MEDITATION:

Patriarchs and Prophets,

pages

125-136;

S.D.A. Bible Commentary,

comments on Genesis 11:26 to 15:21.

SUMMARY:

With Abram's departure from Ur, the patriarchal period

begins. ("The patriarchs mentioned in Scripture were the founders of the

Jewish race and religion."—S.D.A.

Bible Dictionary,

p. 843.) At God's

call he left relatives, friends, fertile plains, and a sophisticated civilization

for an unknown land. He did so because He trusted in God's promises.

APPLICATION:

Abram's unqualified obedience at considerable sacrifice

to himself stands out as a monument of faith. When called by the Lord, will

I be prepared to renounce cherished plans and familiar associations?

Lesson

Faith and Fraillties

THIS WEEK'S STUDY: Genesis 16:1 through 19:38.

DAY MEMORY TEXT: "Is anything too hard for the Lord? At the time

appointed I will return unto thee, according to the time of life, and

Sarah shall have a son" (Gen. 18:14).

CENTRAL THOUGHT:

The story of Abram, who became Abraham,

demonstrates both God's long suffering mercy and His unfailing justice as

He deals with His erring and contrite children and His unrepentant ones.

OVERVIEW: Gen. 16:1-19:38

Hagar and

Covenant of

Heavenly

Wickedness

Ishmael

Circumcision

Harbingers

Punished

(16:1-16)

(17:1-27)

(18:1-33)

(19:1-38)

Abram, Hagar,

and Sarai

Promise and

stipulations

Three visitors

(1-15)

Visitors in

Sodom

(1-6)

(1-14)

Abraham in-

(1-11)

Hagar's flight

Sarah and Issac

tercedes for

The Visitors'

and return

(15-22)

Sodom

purpose dis-

(7-16)

The men cir-

cumcised

(23-27)

(16-33)

closed and

Sodom

destroyed

(12-29)

Lot and his

daughters

(30-38)

INTRODUCTION:

With characteristic candor the Bible once more pres-

ents to us the faith and frailties of its great heroes. Abram, tempted by the

pressures of time, with that temptation intensified by human manipulation,

tried to run ahead of God. He endeavored to shorten the waiting period.

The Lord had to teach His trusted friend that the promise of a descendant

would not be realized through any human scheme. Isaac was to be a miracle

son. Yet, God never forsakes His erring but repentant children. He re-

turned to Abram and reaffirmed the covenant He previously had made with

him.

Although divine patience bore long with the city of Sodom, the offer of

mercy that persistently had been rejected and despised was withdrawn

finally, and the ministration of judgment came. The desolation of Sodom

and Gomorrah is a perpetual reminder of the certainty of God's judgment

upon sin.

DAY I. HAGAR AND ISHMAEL (Gen. 16:1-16).

[2]



Ten years had passed since Abram had entered Canaan, and still there

was no sign of the promised seed. In typical human frustration the patriarch

listened to "reason" and to his wife Sarai rather than to the voice of God.

Abram, Sarai, and Hagar (verses 1-6).

What was wrong with the suggestion that barren Sarai offered in order to

shorten the period of waiting for the expected son and heir? Verses 1-4.

As Leah and Rachel did later, Sarai decided to take matters into her own

hands. She suggested an action that, although compatible with the practices

of her day, was inconsistent with God's plan.

How did Paul regard the efforts of Abram and Sarai? Gal. 4:22-29.

What were the results of these efforts at self-help? Gen. 16:4-6.

Note particularly Hagar's pride (verse 4), Sarai's placing the blame on

Abram (verse 5), and Abram's unwillingness to intervene (verse 6).

Unfortunately, forgiveness is not always able to cancel out the awful

consequences of our actions, and Abram's unwise step resulted in untold

suffering for centuries to come; the consequences of which have continued

even to our day.

Hagar's Flight and Return (Gen. 16:7-16).

What significant message did the "angel of the Lord" give to Hagar to

encourage her to return as she fled toward her native Egypt? Verses 7-14.

"God recognized the difficult circumstances in which Hagar found her-

self, and for which she was not primarily to blame. Hagar honored the true

God, and He would not abandon her in her extremity. The promise He

there made to her, a slave, is without parallel. This promise greatly com-

forted Hagar. Although her son was not to be the son of the divine plan, he

would nevertheless share in the promise made to Abram. God had prom-

ised to multiply Abram's seed, without limiting it to the offspring of

Sarai."—S.

D.A. Bible Commentary, vol.

1, p. 318.

II. THE COVENANT OF CIRCUMCISION (Gen. 17:1-27).

Thirteen years after the birth of Ishmael, God appeared to Abram and

repeated in expanded form the covenant he had made with the patriarch.

In chapter 15 God reiterated the earlier promise of a son and Abram

DAY

Wm= Ei3



MIEW dued GuinataD

accepted the divine words with unqualified faith. Similarly, God had

renewed the promise of land and guaranteed it with a covenant ritual. Now,

some years later, with Abram and Sarai's faith tried further, God reaffirmed

the covenant and asked Abram to demonstrate his faith and commitment

to God through tangible actions.

Promise and Stipulations (Gen. 17:1-14).

What challenge to Abram was particularly appropriate in the light of the

failures recorded in chapter 16? Verses 1, 2.

What covenant promises did God present under the heading "as for me"?

Verses 4-8.

What stipulations are listed under the heading "as for you"? Verses 9-14.

God still held Himself bound to the promises given 25 years before.

Divine faithfulness could not be cancelled out by Abram's failures. (Com-

pare Rom. 3:3, 4.) Here, as elsewhere in Scripture, a reminder of grace

precedes the call to specific and total obedience. Anything less leads to

expulsion from God's family (Gen. 17:14). It is within the covenant that

human fulfillment and happiness are found. (Compare Ex. 19:4, 5; Deut.

10:12-22; 30:15, 16.)

The promise of seed was expanded at that time to include "nations" and

"kings." This led to a change in names. Abram ("high father" or "exalted

father") was renamed Abraham ("father of many"), and Sarai ("my prin-

cess") was to be known as Sarah ("a princess"). While this promise was

initially fulfilled in the many tribes who traced their lineage back to

Abraham and Sarah, it met its greater realization in the multitudes of

believers that are Abraham's spiritual descendants (Gal. 3:29).

What outward sign signified Abraham's pledge of commitment to God?

Gen. 17:10-14.

Much later, with the rejection of literal Israel as the Lord's peculiar

people, the institution of circumcision ceased as a religious symbol and was

replaced by Christian baptism. (See Col. 2:11, 12.)

Sarah and Isaac (Gen. 17:15-22).

How did Abraham react to the pledge that Sarah would be the mother of

a son? Verse 17. (Note that Romans 4:19, 20 implies a change in Abraham's

attitude following this conversation.)

Why did God reply in the way that He did to Abraham's request that

Ishmael be accepted as his heir? Verses 18-21.

3. Abraham and His Family Men Circumcised. (Read Gen. 17:23-27.)

DAY III. HEAVENLY MESSENGERS VISIT ABRAHAM (Gen. 18:1-33).

Three Visitors Pass by Mamre (Verses 1-15).

Because the events of Genesis 17 through 19 took place within the year

before Isaac's birth, the covenant of circumcision, and the visit by the three

heavenly visitors, as well as the destruction of Sodom and Gomorrah, must

have followed each other in close succession.

SEARCH AND LEARN: What do we learn about hospitality when we put

Genesis 18:1 through 8 together with Hebrews 13:2 and Matthew 25:35?

During the midday siesta, a most inconvenient moment, Abraham, as

would a modern Bedouin chief, welcomed three strange chance visitors

and showered them with the best of Oriental hospitality.

Note how the unexpected visitors gradually revealed their identity. Gen.

18:9-15.

What tremendous assurance did the Lord give to Sarah? Gen. 18:14.

THINK IT THROUGH: Would it not be wonderful if these words could be

etched onto our minds! Ask yourself: Am I discouraged? Do I sense my

weakness? Do I feel like Sarah? Remember, nothing is too hard for the Lord.

(See Jer. 32:17, 27.) Human frailty stands rebuked by divine omnipotence.

Abraham Intercedes for Sodom (Gen. 18:16-33).

What interesting reason did the Lord give for revealing His plans to

Abraham? Verses 17-19. (Compare Isa. 41:8.)

"Abraham's affection for his children and his household led him to guard

their religious faith, to impart to them a knowledge of the divine statutes,

as the most precious legacy he could transmit to them, and through them to

the world....

"How few there are in our day who follow this example! ...

"Not until parents themselves walk in the law of the Lord with perfect

hearts will they be prepared to command their children after them."

—Patriarchs and Prophets,

pp. 142, 143.

In what way do verses 20 and 21 assure us that God's punishment of the

Sodomites was not arbitrary?

What sublime traits of Abraham's character are indicated in verses 23

through 33?

Compassionate justice filled the heart of Abraham, who was conscious

of his own need for grace. The people whom he rescued once before

(Genesis 14) were again the object of his pity. As Moses and Daniel did on

later occasions, Abraham implored the Lord to forgive and spare. (See Ex.

32:32; Dan. 9:3-19; compare with Luke 23:34.)

DAY IV. THE DESTRUCTION OF SODOM AND GOMORRAH

(Gen. 19:1-38).

1. Heavenly Visitors in Sodom (Verses 1-11).

What description does Ezekiel 16:49, 50 give concerning the state of the

Sodomites? See also Gen. 13:13.

How would you describe Lot's reaction to this wickedness? See 2 Peter

2:7, 8.

Wealth, pride, and leisure generated the sins that caused the destruction

of the cities of the plain. God had not left Himself without a witness.

Abraham's victory and magnanimous disposition must have caused admi-

ration, even in the wicked cities, and gave evidence of the superiority of his

religion. Even Lot's somewhat muffled witness was used providentially to

draw attention to the true faith. Tragically, all the rays of light had been

rejected by a people enslaved by their passions. Mercy, perpetually slighted,

finally ceased to plead.

What was behind Lot's concern for the visitors? Gen. 19:1-8.

Although the Hebrew word translated "to know" in verses 5 and 8

designates mental recognition in the majority of its uses, it also is employed

to indicate the intimacy of sexual relations. (See Gen. 4:1, 25.) The inhab-

itants of Sodom were not so much interested in making the acquaintance of

the two visitors as in abusing them sexually. (See Jude 7.) This is particularly

clear when verse 5 of Genesis 19 is compared with verse 8 and we take into

consideration Lot's comment, "I pray you, brethren, do not so wickedly"

(verse 7). This biblical incident gave rise to the later term "sodomy." God's

law described this practice as heinous and condemned it alongside incest

and beastiality. (See Lev. 18:22-30; Rom. 1:26, 27; 1 Cor. 6:9.)

Mb ard.1 MEE&



gam

How was Lot saved from the immoral, incensed, raging mob? Verses 9-11.

(Compare 2 Kings 6:18-20.)

DAY



2. The Visitors' Purpose Disclosed; Sodom Destroyed (Gen. 19:12-29).

As the angels intervened in behalf of Lot and acquainted him with their

mission, he must have realized that he was entertaining heavenly visitors.

What was to be Lot's task? Verses 12, 13.

Read verse 14 and try to figure out why Lot's relatives seemed to think

that he was joking? Verse 14.

Had Lot's inconsistent witness dulled the effect of his appeals? Not even

the desperate visit at night could arouse his family. Lot's children "laughed

at what they called his superstitious fears. His daughters were influenced

by their husbands. They were well enough off where they were. They could

see no evidence of danger. Everything was just as it had been. They had

great possessions, and they could not believe it possible that beautiful

Sodom would be

destroyed."—Patriarchs and Prophets,

p. 160.

How do you explain Lot's incredible delay when urged by the angels to

leave? Verses 15-17.

How is the Lord's mercy and patience revealed in verses 16 through 22?

"Living in that wicked city, in the midst of unbelief, his faith had grown

dim. The Prince of heaven was by his side, yet he pleaded for his own life as

though God, who had manifested such care and love for him, would not

still preserve him. He should have trusted himself wholly to the divine

Messenger, giving his will and his life into the Lord's hands without a doubt

or a

question."—Patriarchs and Prophets,

p. 161.

What tragic note does Moses add in verse 26 as he describes the ensuing

conflagration? Verses 23-26.

"If Lot himself had manifested no hesitancy to obey the angels' warning,

but had earnestly fled toward the mountains, without one word of pleading

or remonstrance, his wife also would have made her escape. The influence

of his example would have saved her from the sin that sealed her doom. But

his hesitancy and delay caused her to lightly regard the divine warning."—

Patriarchs and Prophets,

p. 161.

kazuna E3



RIMb

mai

rat tie

In what sense can we still be tempted to make the same kind of wrong

decision that Lot's wife did? Luke 17:28-32.

What does the destruction of Sodom tell us about the limits of divine

patience and the certainty of God's announced judgments? Compare 2 Peter

2:6-9 with Jude 7.

THINK IT THROUGH: In view of the fact that the overthrow of the cities

of the plain are an example of the final destruction by fire, what lessons ought

we to learn from the words, "Escape for thy life"?

DAY



3. Lot and his Daughters (Gen. 19:30-38).

What blot does the incident related in

verses

30 through 38 leave on the

character of Lot?

Lot paid an exorbitant price for the few years that he spent in Sodom.

The immorality that surrounded him there had left its stamp upon his

daughters. After the destruction of Sodom and Gomorrah these girls

became the mothers of two idolatrous nations that constantly feuded with

God's people. Lot began his career with possessions so extensive that "the

land was not able to bear" them (13:5, 6). However, all this was soon

reduced to a house in Sodom (19:3) and finally a cave in Moab (19:30).

What a pathetic sight and what a price to pay for his wrong choice!

FURTHER STUDY AND MEDITATION:

Read

Patriarchs and Prophets,

pages 137-144 and 156-170;

S. D. A. Bible Commentary

on Genesis 16 through

19.

SUMMARY:

This week we observed the results of unwise choices made by

both Abraham and Lot. However, we also noted the shining example of

Abraham whose relationship to God was not only manifested in faith and

obedience but also in his compassionate intercession for the sinful.

APPLICATION:

The temptation to run ahead of God's purposes for our

lives is as real today as it was for Abraham and Sarah. In our impatience we

still need to hear, "I am Almighty God, walk before me and be thou

perfect," while in our frailties it is well for us to remember, "Is anything too

hard for the Lord?"

In view of the story of Sodom, is it possible that, because I live in the

midst of indifference, my horror of sin has been dulled?

At a time when it is unpopular to speak of obedience, law, and trans-

gression could

be caricaturing God's love?

Might inconsistency and indecisiveness in my words and actions contrib-

ute to the loss of someone's eternal salvation?

The Triitumph of Fakh

THIS WEEK'S STUDY: Genesis 20:1 through 25:10.

DAY MEMORY TEXT: "Now I know that thou fearest God, seeing thou



hast not withheld thy son, thine only son from me" (Gen. 22:12).

CENTRAL THOUGHT:

In the supreme trial of faith Abraham and Isaac

revealed a commitment and submission to God that could be surpassed

only by that of the Son of God.

OVERVIEW: Gen. 20:1-25.10

Isaac's Birth

The Ultimate Test

Death of Isaac's

(20:1 - 21:34)

of Faith

Parents

(22:1-24)

and His Marriage

(23:1-25:10)

The promise in

Divine summons and

Death of Sarah

jeopardy (1-18)

journey to Moriah

(23:1-20)

Birth of Isaac

(1-5)

Eliezer chooses a

(21:1-7)

God's initiative and

bride (24:1-67)

Expulsion of Hagar

provision (6-14)

Death of Abraham

and Ishmael, and

Repetition of

(25:1-10)

treaty at Beersheba

promise and

(8-34)

return (15-24)

INTRODUCTION:

Chapters 20 through 25 depict the last 55 years of

Abraham's life, a period brightened by the presence of his heir. However,

these years were not without shadows. Once more Abraham nearly jeop-

ardized the fulfillment of the promised seed (20:1-18). With moist eyes and

heavy heart he had to send away Ishmael (21:8-20). Then his faith was

tested severely when God commanded him to sacrifice the long-awaited

son of promise (22:1-18). It was in the region of Moriah, where later the

temple stood and near where Golgotha's cross was planted, that both father

and son reached the height of faith and the Lord demonstrated the way that

He was to provide for sinners. Once more dark clouds gathered when Sarah

was laid to rest. But beautiful and kind Rebekah helped bring back the

sunshine. Thus the stage was set for Jacob, whose story and that of his son,

Joseph, will take up the remaining chapters of the book of Genesis.

DAY

pozi

raV

.nnanns I

FMB

ABRAHAM'S WANDERINGS

4NVN

THE N

BGE:B

(SEE GENESIS 20;a!)

ossitdo50thloco

sla

015nIpagai of

Hagdr and

nadi



Soni.o.



ILNGLISI1 MILES

•

*0 a I*

_---

,—



„..,.„--

To Desert botwoon



1...



Koclash and Shun



--"....-

Hong district of

Horn and l•hrna•I

ltamtraCto uttabi

Lesson

I. ISAAC'S BIRTH (Gen. 20:1-21:34).

1. The Promise Once More in Jeopardy (Gen. 20:1-18).

Soon after the destruction of Sodom and Gomorrah, Abraham moved to

a region near the border of Egypt, approximately 80 miles southwest from

Hebron, before traveling north to Gerar located in a fertile valley south of

Gaza. (See map.) The city state of Gerar was then ruled by a Philistine

prince whose name or title was Abimelech.

After Abraham had reached another summit of faith, what incident

caused him to fall? Verses 1-13.

How does this account illustrate the words recorded in 1 Corinthians

10:12?

How did the incident recorded in Genesis 20 give Satan opportunity to

thwart God's plan to bring about the birth of the promised seed?

With years of patient waiting behind him, and now on the verge of the

birth of Isaac, Abraham and Sarah surrendered once more to deviousness

(verse 12). (See Gen. 12:10-20.) Had God not interposed to secure Sarah's

release (verses 3, 6, 7, 18) Abraham would have lost both his wife and the

prospects of the promised seed. Again lack of faith jeopardized their

hopes.

What is so ironical about Abraham's prayer for Abimelech? Gen. 20:17.

tilkp Uitnnib

) di RAD

Lesson

Abraham, the embarrassed and erring prophet of God, was reprimanded

by a Philistine king who seemed more righteous than the patriarch (verses

5-10).

DAY



2. The Birth of Isaac (Gen. 21:1-7).

Only when Abraham's human schemes and ingenuity had failed could

God's intervention be appreciated fully and what seemed laughable become

believable reality. Abraham, the centenarian (verse 5), finally received the

long-awaited son and heir.

How did Sarah respond to the birth of her child? Verses 6, 7.

The birth of Isaac (whose name means "he laughs" and reminds readers

of Abraham's and Sarah's laughter, see 17:17; 18:12, 13) became the occa-

sion for great joy.

3. Hagar and Ishmael Expelled; the Treaty at Beersheba (Gen. 21:8-34).

To what did the tensions developing between Ishmael and Isaac finally

lead? Verses 8-10.

In view of the fact that Sarah had initially instigated the union between

Abraham and Hagar, her demand to expel Hagar appears cruel.

How did God ease Abraham's trauma over the banishment of Ishmael?

What assurance did He give the anxious father? Verses 11-13.

Ishmael had lived for about 17 years with his father Abraham. How could

Abraham abandon Ishmael? What a price the old patriarch had to pay for

his compliance with the hasty wishes of Sarah!

How did Paul describe the incompatibility between Abraham's natural

and spiritual descendants, and what application did the apostle make? Gal.

4:28-31.

"Sarah saw in Ishmael's turbulent disposition a perpetual source of

discord."—Patriarchs and Prophets,

p. 146. The later history of clashes

between the two descendants of Abraham bears out her concern.

Notice the contrast in attitudes between God and Sarah toward the

outcasts. Gen. 21:14-21.

What observations led Abimelech to enter into a friendship treaty with

Abraham at Beersheba? Verses 22-32.

lkstram



laba? atiunalb

DAY IL THE ULTIMATE TEST OF FAITH (Gen. 22:1-24).

The Divine Summons and the Journey to Moriah (verses 1-5).

In spite of the admirable trust that Abraham often displayed (12:1-4;

15:1-6) his faith had not been perfect. On a number of occasions Abraham

had shown a lack of trust. He had deceived Pharaoh and Abimelech and

had had a liaison with Hagar. In order for him to become truly the "father

of all them that believe" (Rom. 4:11) Abraham had to experience one of

the most severe trials of faith that anyone ever has experienced.

What harrowing test was laid upon the aged Abraham? Gen.

22:1, 2.

This was the eighth scripturally recorded message from God to Abra-

ham. (See Acts 7:2; Gen. 12:1; 13:14; 15:1; 17:1; 18:1; 21:12.) Consequently,

he had no doubt as to who it was that spoke to him.

REACT: Read the following and try to imagine the thoughts that raced

through Abraham's mind and the emotions that filled his heart.

"The loss of such a son by accident or disease would have been heart

rending to the fond father; it would have bowed down his whitened head

with grief; but he was commanded to shed the blood of that son with his

own hand. It seemed to him a fearful impossibility."—Patriarchs

and

Prophets,

p. 148.

Tormented by doubt, despair, and anguish, and subjected to satanic

insinuations, Abraham sought for a divine confirmation. (See

Patriarchs

and Prophets,

p. 148.) But God remained strangely silent. There was no

relief. Not even Isaac's mother could be told for fear that she might hinder

the patriarch. Abraham knew God's voice and was aware that he must obey

without delay.

What do the words that Abraham spoke to the two servants indicate about

his faith? Gen. 22:5.

Although tortured by questions and heartbreak, Abraham strengthened

himself for his unwelcome task by dwelling upon the evidences of God's

goodness and faithfulness in the past. Tested to the breaking point, he rose

to an incredible height of faith and thus became the "father of the faithful."

His love and faith for God was manifested in his journey to Mount Moriah.

God's Initiative and Provision (Gen. 22:6-14).

How is Abraham's faith further revealed in verses 6 through 8? (Compare

with Heb. 11:17-19.)

Isaac's endearing address, "my father," and his question concerning the

whereabouts of the sacrifice (Gen. 22:7) pierced the old man's heart and

.52tatimia

•ca UM

elicited a response full of prophetic hope (verse 8). Tremblingly, Abraham's

faith reached out, clutching the hope that the same miraculous power that

had given life to Isaac would restore him to life again.

What do verses 9 and 10 disclose about Isaac?

"It was with terror and amazement that Isaac learned his fate, but he

offered no resistance....

"And now the last words of love are spoken, the last tears are shed, the

last embrace is given. The father lifts the knife to slay his son, when

suddenly his arm is

stayed."—Patriarchs and Prophets,

p. 152.

DAY



What did the Lord do at that critical moment to save Isaac and provide a

substitute? Verses 11-14.

"Abraham was human; his passions and attachments were like ours; but

he did not stop to question how the promise could be fulfilled if Isaac should

be slain. He did not stay to reason with his aching heart. He knew that God

is just and righteous in all His requirements, and he obeyed the command

to the very

letter."—Patriarchs and Prophets,

p. 153.

Isaac's ready submission typified the future submission of the Son of

God. Once more in the region of Moriah, on a hill called Golgotha, a

Father was to surrender His life in His Son. While Moses, looking forward

by faith, wrote, "On the mountain of the Lord it

will be

provided" (verse

14, NIV), we can exclaim in adoration and gratitude, "On the mountain of

the Lord

it has been

provided."

THINK IT THROUGH: How is the proper relationship between faith and

works revealed in this experience?

"There are many who fail to understand the relation of faith and works.

They say, 'Only believe in Christ, and you are safe. You have nothing to do

with keeping the law.' But genuine faith will be manifest in obedience. Said

Christ to the unbelieving Jews, 'If ye were Abraham's children, ye would

do the works of Abraham.' John

8:39."—Patriarchs and Prophets,

pp. 153,

154.

3. Repetition of the Promise and the Return to Beersheba (Gen.

22:15-24).

How did God reward Abraham's supreme demonstration of faith in

action? Verses 15-18.

The "angel of the Lord" called attention twice to Abraham's obedience

as the reason for the blessings pronounced (verses 16, 18). Because Abra-

ham had demonstrated that he was trusting and trustworthy, God was able

to bless him. For the first time, God mentioned possession of "the gate of

Lesson

tik3 1.110Mp117 CII MEW

his enemies" (verse 17). Subsequent to Abraham's and Isaac's joyful return

to Beersheba, news about their relatives in Mesopotamia reached the

patriarch, thus introducing contact that led to Rebekah becoming the wife

of Isaac (verses 19-24).

DAY HI. THE DEATH OF ISAAC'S PARENTS AND HIS MARRIAGE TO

REBEKAH (Gen. 23:1-25:10).

The Death of Sarah (23:1-20).

Under what sad circumstances did Abraham acquire his first piece of real

estate in the Promised Land? Verses 1-20.

Abraham had returned to the land of Canaan and lived at Kiriath-arba,

later known as Hebron. While Amorites had been in control of this region

during Abraham's earlier residence, now Hittites dominated the territory.

This changeover of nationalities is evidenced in the trading customs men-

tioned during the purchase of the burial ground for Sarah.

Sarah can be included among those whose faith looked forward to

dwelling forever in a "better country." (See Heb. 11:13-16.)

Eliezer Chooses a Bride for Isaac (Gen. 24:1-67).

What request did Abraham make of his faithful servant, Eliezer? Verses

1-9.

Three years after the death of Sarah, Abraham made preparations for

the marriage of his son. Isaac trusted divine providence and his father to

find a suitable wife.

Why did Abraham advise Eliezer to choose a wife from among his relatives

rather than from the daughters of Canaan? Gen. 24:3, 4. (Compare with

Deut. 7:3, 4; 1 Kings 11:4; 2 Cor. 6:14.)

"The happiness and prosperity of the marriage relation depends upon

the unity of the parties; but between the believer and the unbeliever there

is a radical difference of tastes, inclinations, and purposes. They are serving

two masters, between whom there can be no concord. However pure and

correct one's principles may be, the influence of an unbelieving companion

will have a tendency to lead away from God

."—Patriarchs and Prophets,

174.

What does the sequel of this story reveal about Eliezer's character? Gen.

24:12, 26, 33, 52, 56.

Ualmrab di ROD



Ilamm

How was Abraham's faith and Isaac's trust in the providence of God

rewarded? Verses 16, 19, 58, 67.

Rebekah was beautiful, kind, resolute, and both loving and lovable. "Let

parents seek, in their own character and in their home life, to exemplify the

love and beneficence of the heavenly Father. Let the home be full of

sunshine. This will be worth far more to your children than lands or money.

Let the home love be kept alive in their hearts, that they may look back

upon the home of their childhood as a place of peace and happiness next to

heaven. The members of the family do not all have the same stamp of

character, and there will be frequent occasion for the exercise of patience

and forbearance; but through love and self-discipline all may be bound

together in the closest

union."—Patriarchs and Prophets,

p. 176.

3. The Death of Abraham (Gen.

25:1-10).

After Abraham had appointed Isaac as his undisputed legal heir, and had

sent his other sons away richly laden with gifts, he died at the age of 175

(verses 1-8). Ishmael and Isaac buried their father in the purchased tomb

where Abraham had buried Sarah (verses 9-11).

Before proceeding with the line of the faithful, the writer of Genesis, in

his characteristic fashion, first lists the generations of those who will fade

from our view (verses 12-18). In the next lesson we begin to take up in detail

the story of Isaac and his descendants.

FURTHER STUDY AND MEDITATION:

Patriarchs and Prophets,

pages

145-155 and 171-176;

S.D.A. Bible Commentary,

comments on Genesis

20:1-25:18.

SUMMARY:

Abraham and Isaac stand out as the ancestors of the faithful,

demonstrating that, regardless of the cost, God and His will had preemin-

ence in their lives. God can be trusted, for He provided a ram, and

ultimately the Supreme Sacrifice to assure the redemption of the lost race.

How different is the early life of Jacob, which we will begin to study next

week.

APPLICATION:

Consider how distrust in God's power can jeopardize the

plans and purposes He has for our lives and thus bring heartache to others.

While I may never be asked to demonstrate the heights of Abraham's

faith, how willing am Ito manifest my commitment to God?

Am I ready to reveal my love to God in obedience and exhibit my faith

by my actions?

Am I willing to be guided in the choice of a life partner or friends and

associates?

Does my home exemplify the love and beneficence of my heavenly

Father, and is it full of sunshine?

What values do my children derive from their home?

gairGalbx

The Price of Duplicity

THIS WEEK'S STUDY: Genesis 25:19 through 29:30.

DAY MEMORY TEXT: "Behold, I am with thee, and will keep thee in all

places whither thou goest, and will bring thee again into this land; for

I will not leave thee, until I have done that which I have spoken to thee

of" (Gen. 28:15).

CENTRAL THOUGHT:

His deception in obtaining the birthright blessing

not only revealed a blemish in Jacob's character but also cost him his peace

for years to come. However, divine grace sought out the repentant sinner

and assured him of acceptance, forgiveness, and guidance.

OVERVIEW: Gen. 25:19-29:30

Esau and Jacob

(25:19-34)

Isaac and

Abimelech

(26:1-35)

Faithless

Schemes

(27:1-46)

Jacob's Flight

(28:1-29:30)

Birth of twins

(19-26)

Contrast be-

tween twins

(27-34)

Deceit and

treaty (1-33)

Esau's

marriages

(34, 35)

Jacob asks for

the blessing

(1-29)

Esau's arrival

and results

of duplicity

(30-46)

Departure

and dream

(28:1-22)

Arrival and

marriage

(29:1-30)

INTRODUCTION:

The story of Jacob begins with a divine oracle and the

birth of the twins, Esau and Jacob. Although Jacob's life virtually spans

the rest of the book of Genesis, the more specific story of his life may be

divided into three broad sections that can be designated the Jacob-Esau

episode (chapters 27, 28), the Jacob-Laban episode (chapters 29-31), and

another Jacob-Esau episode (chapters 32-35). These episodes are linked

together by two major encounters that Jacob had with the Lord. The first

of these occurred at Bethel when Jacob left the Promised Land and fled

from Esau (28:10-22). The second encounter took place when the patriarch

wrestled with a divine Being as he reentered the Promised Land to face

Esau (32:6-30). At that time the Lord changed Jacob's name to Israel and

reaffirmed the Abrahamic blessing to him (35:9-12).

Our study of the story of Jacob will be divided into two parts. This week

we will focus on the first 80 years or so of Jacob's life.

DAY I. ESAU AND JACOB (Gen. 25:19-34).

,k1

The Birth of the Twins (verses 19-26).

Verses 19 through 26 are out of place chronologically. They are placed at

this point in order to preserve continuity in the account of Jacob's life.

Although Abraham's death at 175 is mentioned in Genesis 25:7-11, the

patriarch was 160 years old when the twins were born, for Isaac was 60

years old when Rebekah gave birth to Esau and Jacob (verse 26).

How long did Rebekah have to wait before her prayer for children was

answered? (Compare verses 20, 21 with verse 26.)

How did God explain to Rebekah the worrisome jostling that she experi-

enced during pregnancy? Verses 22, 23.

The prediction that the older (Esau) would serve the younger (Jacob)

explains to some extent Rebekah's desire to see Jacob receive the birthright

and helps us understand Isaac's ultimate decision not to renege on his

blessing (27:33; compare with Rom. 9:10-12). The name

Esau

probably is

related to the Hebrew word for "hairy" (verses 24, 25), and

Jacob

means

literally "he grasps the heel" and figuratively "he deceives." (See Gen.

25:26; 27:36.)

Contrasts Between Jacob and Esau (Gen. 25:27-34).

What difference in life-style between the two brothers is indicated in verse

27?

What does the birthright incident reveal about the characters of Esau and

Jacob? Verses 28-34. (Compare Heb. 12:16, 17.)

While Jacob's conduct was deplorable as he endeavored by his scheming

to secure the privileges that had been promised in the Lord's prediction

(verse 23), Esau's trifling attitude also must be deplored. The birthright

was a status normally enjoyed by the firstborn that entitled him to both

material and spiritual blessings. (Compare Deut. 21:17.) However, to the

restless, unrestrained, self-indulgent, and impatient Esau the momentary

satisfaction of his immediate desires and needs was of greater value than

any far-off blessing hidden as yet to sight. All that he cared for was that

which presently satisfied his senses of sight and taste (Gen. 25:30-32).

Esau demonstrated that he was unworthy of the birthright privilege not

only by bartering it away in a most flippant manner but also by reinforcing

his choice through an oath (verse 33) and by his unperturbed departure

(verse 34). His calm and deliberate rejection of the birthright marked him

as a "profane person." (See Heb. 12:16.)

esson

Gtrai

cli

lIkralDIZ

DAY II. ISAAC AND ABIMELECH (Gen. 26:1-35).

1. Isaac's Deceit and Treaty (verses 1-33).

A famine, specifically distinguished from that which drove Abraham

from Canaan to Egypt, led Isaac to the land of Gerar. Here the Lord

renewed His covenant promises of divine guidance, descendants, land, and

blessing (verses 3-6).

NOTE once again the close relationship between grace and obedience.

(Compare verse 5 with verse 24.)

How is Isaac's lack of a fully developed faith demonstrated by the sad

episode that followed the renewal of God's covenant of grace? Verses 7-11.

Sometime later Isaac's wealth increased to the point that it elicited the

jealousy of the Philistines. In order to preserve peace, Isaac moved to the

valley of Gerar and later moved again to Beersheba (verses 12-22). This

illustrates the hardship and tensions to which believers are exposed in this

sin-darkened world.

What patriarchal practice did Isaac follow after the second divine revela-

tion was accorded to him? Verses 23-25.

READ Genesis 26:26-33.

Nearly a century after the treaty that Abraham had entered into with

Abimelech, the ruler of Gerar, a later Abimelech, accompanied by a friend

and the chief captain of his army invited Isaac to enter into another sworn

peace treaty.

2. Esau's Marriages (verses 34, 35).

What do verses 34 and 35 indicate about the character of Esau?

Esau's marriages outside his family and religion added considerable

heartache to his parents and gave further evidence of his willful and

independent spirit. These character indications justify God's choice of

Jacob as covenant heir and demonstrate Isaac's injudiciousness in attempt-

ing to bestow the birthright blessing upon Esau.

DAY III. FAITHLESS SCHEMES (Gen. 27:1-46).

1. Jacob Deceives His Father Into Blessing Him (verses 1-29).

Isaac, who was then about 137 years of age, must have felt that he was on

his deathbed, even though Scripture indicates that he lived for another 43

years. (See Gen. 35:28.)

Upon what course did Isaac decide although it was contrary to the Lord's

instruction at the birth of the twins? (Compare Gen. 27:1-4 with 25:23, 28.)

Isaac permitted his tastebuds to influence his heart and conscience. He

determined to bestow the birthright blessing upon his older son in spite of

Esau's deliberate disregard of the birthright and his ill-disposed choice of

Hittite women for wives.

Realizing that her husband's plan was contrary to God's revealed will,

what scheme did Rebekah devise? Gen. 27:5-13.

As Rebekah discovered Isaac's plan to bestow the irrevocable blessing

upon her first-born, she was driven to do that which displayed her lack of

faith. Her preference for the more quiet and home-loving Jacob (25:27,

28), combined with her knowledge of his choice by God and her recognition

of Esau's irreligious and flippant disposition, led her to resort to the scheme

she developed.

How did Rebekah relieve the anxiety of Jacob who feared that his deceit

would be discovered and that his father would curse him? Gen. 27:11-13.

Bent on her immediate designs Rebekah was prepared to endure what-

ever adverse results might come. The price she paid was heavy, for she

never was to see her favorite son again.

THINK IT THROUGH: What concerned Jacob more, his sin or the conse-

quences he received as a result of his sin? Which am I most concerned about

when I sin?

How did one wrong lead to another as Jacob became more deeply involved

in his deception? Verses 14-26.

Throughout this episode Isaac relied more on his physical senses than on

God. Jacob lived up to his name. Premeditated and calculated deceit and

lies were followed even by blasphemy (verse 20).

What blessing did the deceived father bestow upon the deceiver? Verses

27-29.

As Isaac smelled the clothes Jacob wore, his mind was carried from the

present to the future. The smell of the fields suggested to him an abundance

of crops and a bounty of grain and wine (verses 27-29, 37). Jacob was

I Ws= OD



VW Me

a anlitilap

promised ultimate dominion over the nations, a plan that was reiterated

and enlarged upon by later prophets and poets of Israel. Under inspiration

the prophetic eye envisaged the ultimate success and supremacy of God's

people.

What vital truth seemed to have escaped the attention of the anxious

mother and her son as it appeared that the long-awaited blessing was about

to elude Jacob? Psalm 37:7, 34.

"Jacob and Rebekah succeeded in their purpose, but they gained only

trouble and sorrow by their deception. God had declared that Jacob should

receive the birthright, and His word would have been fulfilled in His own

time had they waited in faith for Him to work for them. But like many who

now profess to be children of God, they were unwilling to leave the matter

in His

hands."—Patriarchs and Prophets,

p. 180.

DAY



2. Esau's Arrival and the Results of Deception (Gen. 27:30-46).

How was Esau's earlier choice concerning the birthright confirmed?

Verses 30-40.

Pathos and pain characterize these verses as father and son recognized

Rebekah's and Jacob's deception. However, Esau still was more concerned

about the result of his frivolity than he was about his sin. Although Jacob

had deluded both father and brother, he merely had claimed the blessing

that Esau had bypassed so carelessly.

ILLUMINATION:

"As Esau awoke to see the folly of his rash exchange

when it was too late to recover his loss, so it will be in the day of God with

those who have bartered their heirship to heaven for selfish gratifica-

tions."—Patriarchs

and Prophets,

pp. 181,182.

What startling recognition led Isaac to cooperate with God? (Compare

verses 33-36 with Gen. 25:23.)

Although Isaac's words concerning his sons were predictive of their

future, the blessing upon Jacob did not represent a divine approval of

Jacob's deception, "for God is not dependent upon artifice to accomplish

His will. God did not ordain the act of deception, He overruled it. The

blessing came to Jacob, not because of deception, but in spite of it."—

S. D.A. Bible Commentary, vol. 1,

p. 379.

What led to Rebekah's suggestion that Jacob should leave for the land of

her origin? Gen. 27:41-46.

Afraid that she might lose Jacob at the murderous hands of Esau,

Rebekah suggested her youngest ‘son's exile. Pretending to fear Jacob's

marriage to a Hittite woman, Rebekah persuaded Isaac to send Jacob on

his way.

DAY IV. JACOB'S FLIGHT (Gen. 28:1-29:30).

Departure and Dream at Bethel (Gen. 28:1-22).

Note the fatherly instruction and blessing with which Isaac sent Jacob to

Mesopotamia. Verses 1-5.

Based on Jacob's age when he joined his son Joseph in Eygpt, it would

appear that Jacob was 77 years of age when he left Beersheba for his

mother's homeland. While the precise location of Paddan Aram is not

certain, it appears to designate a region in northwest Mesopotamia and

may even coincide with Haran.

What do

verses

6 through 9 demonstrate about Esau's desire to please his

parents?

Describe the content and significance of Jacob's dream at Bethel as he left

the Promised Land. Verses 10-15.

After a journey of approximately 50 miles, Jacob fell asleep at Bethel

fearing that God had forsaken him. The Lord approached him there with a

dream of a staircase linking heaven and earth. Thus God assured Jacob of

an uninterrupted fellowship between the human family on earth and the

divine Father in heaven. (See John 1:51.) Most important to Jacob, trou-

bled by remorse, was the assurance of God's presence and God's promise

to bring him back to his homeland.

How did Jacob respond to this remarkable dream? Gen. 28:16-22.

Jacob's Arrival and Marriage (Gen. 29:1-30).

Encouraged by the dream of the staircase and God's assurances, Jacob

traveled the remaining 450 miles to the region of Haran (verses 1-6). Here

he met his future wife, Rachel, and his father-in-law, Laban (verses 7-14).

Compare and contrast the arrival of Jacob with that of Eliezer some 97

years before. (Compare Gen. 24:10-60 with 29:1-13.)

Having recognized the economic advantages in retaining a promising

worker such as Jacob, what proposition did Laban submit and what agree-

ment did both reach? Gen. 29:14-19.

IOW Di/Ny Ø1J ILVVINSy

What does verse 20 tell us about the affection of this 77-year-old suitor for

Rachel?

Jacob may have suggested the rather long period of seven years' service

to give himself time for uncomfortable relations back home to heal. Laban

saw the advantage and determined to exploit it, even forgetting the termi-

nation of the period. (See verse 21.)

DAY



Why did Jacob's dream of marrying Rachel turn into a nightmare? What

do verses 22 through 24 reveal about both Laban and Leah?

Darkness of night and the bridal veil prevented Jacob from discovering

the identity of his bride. It is not impossible that Leah had developed an

affection for Jacob and therefore consented to conspire with her father

against Jacob.

After Jacob's discovery of the deception and his remonstrance with La-

ban, how did the two resolve their differences?

Verses 25-30.

In Laban Jacob had met his match. Laban's avarice, meanness, and greed

became a means of discipline that Jacob never forgot. Disregarding the

feelings of his daughters and his son-in-law, Laban thought only of his own

advancement. The entire story is a sad comment on the material God had

to use for the ancestors of His chosen people. Jacob the deceiver learned

how cruel deception can be. Leah who craved love and recognition found

that she could not take her sister's place in Jacob's affection. Nevertheless,

the story equally testifies to the triumph of God's grace and love. It

demonstrates that God can use faulty, failing, and repentant humans and

change them by His love and power.

FURTHER STUDY AND MEDITATION:

Patriarchs and Prophets,

pp. 177-

189;

S. D.A. Bible Commentary,

comments on Genesis 25:19-29:30.

SUMMARY:

As this week's study detailed the intrigue, duplicity, and

faithless schemes in the family of Isaac during the first half of Jacob's life,

we have been led to wonder at God's patience and His willingness to mold

us into what He wants us to be. Our next lesson will complete the life

journey of Isaac's youngest son, who began as Jacob and ended as Israel.

APPLICATION:

How would I have acted in Rebekah's and Jacob's place when Isaac

attempted to defy God's wish and bless Esau?

Is it ever right to resort to wrong means to bring about right ends?

Do I find it difficult to trust God to accomplish His purposes in His own

time and in His own way?

What lesson is conveyed by the fact that God demonstrated His interest

and concern to fearful and despondent Jacob at Bethel?

What have I learned this week that will help me to be a better Christian

witness?



guipthmitico Da:1 1

Pico') Beconnes Ilsrae[i

THIS WEEK'S STUDY: Genesis 29:31 through 35:29.

DAY MEMORY TEXT: "Thy name shall be called no more Jacob, but

Israel: for as a prince hast thou power with God and with men, and

hast prevailed" (Gen. 32:28).

CENTRAL THOUGHT:

The chapters to be considered this week trace

Jacob's experience from his marriage to Leah and Rachel to his return to

Bethel. His pilgrimage which began with his being a dejected man at

Bethel ends with his being an overcomer at the "house of God (Bethel)."

OVERVIEW: Gen. 29:31-35:29

Jacob's Family

(29:31-30:43)

Jacob's Flight

(31:1-55)

Jacob and Esau

(32:1-33:20)

Jacob at

Shechem

and Bethel

(34:1-35:29)

Jacob's

children

(29:31-30:24)

Jacob's wages

(30:25-43)

Plans for

return

(31:1-21)

Laban's pursuit

(22-55)

Preparations to

meet Esau

(32:1-21)

Jacob becomes

Israel (22-32)

Jacob and Esau

(33:1-20)

Dinah and

Shechem

(34:1-31)

Jacob returns

to Bethel

(35:1-29)

INTRODUCTION:

Jacob's 20 years of service in Mesopotamia were char-

acterized by jealousy, contention, and intrigue. One sister sought to outdo

the other in the number of sons she bore as both vied for first place in their

husband's affections. Son-in-law and father-in-law shone in their game of

one-upmanship with Laban manifesting interest only in his own advance-

ment. The biblical story notes more faith in potions and human schemes

than in God. Yet, these same chapters also reveal how groundless is trust in

human power and how certain is the reality of the divine promises of mercy,

forgiveness, and acceptance. At the Jabbok repentant Jacob became Israel,

and God's plan triumphed in spite of the apparently unpromising human

material with which He had to work.

DAY I. JACOB'S FAMILY (Gen. 29:31-30:43).

1. Jacob's Children (Gen. 29:31-30:24).

Jacob's marriage to two sisters, which later Mosaic law prohibited

while the first sister was alive (Lev. 18:18), was marred by a great deal of

intrigue, jealousy, bickering, and sadness.

How did God seek to foster Jacob's appreciation for Leah? Gen. 29:31-35.

In a society in which children signified God's favor and attracted the

husband's love, God blessed Leah with several children. The names given

to the children of both wives and maidservants reflect the feelings of Leah

and Rachel at the birth of those infants and testified to the contention which

existed between them. The names either are derived from or resemble the

sound of the Hebrew verbs associated with the names.

What emotions are reflected by the names of Reuben, Simeon, Levi, and

Judah? Verses 32-35.

Reuben ("see, a son") is a play on the word "[the Lord] has seen."

Simeon ("hearing") relates to "the Lord has heard."

Levi (sounds like "attached") and alludes to "my husband [will be]

joined."

Judah (sounds like "praise") and expresses the conviction, "I [will] praise

the Lord."

What contention arose between Rachel and Jacob, and how did she seek

to resolve it? Gen. 30:1-5.

Even though Rachel enjoyed all of her husband's affections, her child-

lessness attracted shame and resulted in jealousy and petulance (30:1-5).

Frustrated by her barrenness and unwilling to be outdone by her sister, she

presented her husband with her maidservant, a customed followed earlier

by Sarah.

What do the names Dan ("he has vindicated") and Naphtali ("my strug-

gle") exhibit about Rachel's feelings? Verses 6-8.

Not wishing to be excelled, Leah gave her maidservant Zilpah to Jacob.

Gad ("fortune" or "truth") and Asher ("happy") were born to this union

(verses 9-12). The names reflect Leah's fortune and happiness.

To what superstitious practice did the two sisters resort according to

verses 14 through 17?

It was an ancient belief that has persisted to our day that the plum-like

berry and fleshy root of the mandrake plant stimulate sexual desire and

induce human fertility. It is ironic that, in spite of the superstition, the herb

did not benefit Rachel. Actually, Rachel's scheme only advantaged Leah,

who was prepared to part with her son's mandrakes. The story demonstrates

that God blessed in answer to prayer in spite of superstition.

What significance did Leah attach to the birth of Issachar (the name

sounds like the Hebrew for "reward" or "wages") and Zebulun ("honor"

or "gift")? Verses 18-20.

Once more God blessed, not in order to sanction Leah's wrong action,

but in spite of her false belief. Leah craved her husband's acceptance and

attention. The reference to Dinah in verse 21 prepares the reader for the

unhappy incident recorded in chapter 34.

Having abandoned human schemes, to what did Rachel finally resort and

how did God respond? What hope did Rachel express in the name, Joseph

("may He add")? Gen. 30:22-24.

Joseph probably was born at the end of the 14 years of service to which

Jacob was committed in return for Leah and Rachel (verse 25).

DAY



2. Jacob's Wages (Gen. 30:25-43).



How did the schemers, Laban and Jacob, attempt to outsmart each other

after Jacob had requested permission for himself and his family to return to

his native country?

Verses 26-34.

The form of payment agreed on extended Jacob's stay for another six

years (31:41). Jacob's request appears magnanimous when we realize that

in the Near East "goats, as a rule, are black or dark brown, rarely white or

spotted with white, and that sheep are for the most part white, seldom

black or speckled."—S.

D. A. Bible Commentary, vol. 1,

p. 394. As Laban

would be left with all the pure-color animals the deal seemed advantageous

to Jacob's father-in-law.

How did Laban seek to prevent any off-color characteristics being bred

back into the pure-color stock? Gen. 30:35, 36.

To what ancient superstition did Jacob resort after any possible attempt

at selected breeding had been thwarted by Laban's separation of the stock?

Verses 37-43.

Jacob as well as Laban seemed to be unaware of the fact that even those

animals which appeared to be pure-color still carried in them recessive

color characteristics that could be transmitted to their offspring. Being at a

loss as to what he should do, Jacob took refuge in the mistaken belief that

vivid sights experienced by a mother during conception or pregnancy would

mark her offspring.

1_42=7) •



WW1)

Becomes

lsrae

While to all intents and purposes Jacob's stratagems appeared to meet

with success (verse 43), what message did God convey to the patriarch in a

dream? Gen. 31:7-12.

Jacob attributed his success to God's blessing (verses 7, 9), and the Lord

blessed him in spite of his superstitious beliefs (verse 12). Indeed, the

dream of verses 10 through 12 may have been intended to explain to the

patriarch how the recessive off-color characteristics were passed on by the

pure-color parents. God used the occasion for a miracle and blessed Jacob,

not because of his skill or ingenuity but in order to thwart Laban's exploitation.

DAY II. JACOB'S FLIGHT TO CANAAN (Gen. 31:1-55).

Jacob Plans his Return (verses 1-21).

What circumstances suggested to Jacob that he should return to his

homeland? Verses 1-3. How many years did he work for Laban? Verse 41.

How did Leah and Rachel respond to Jacob's plan? Verses 4-16.

As a result of his greed Laban alienated his daughters and changed

Jacob's wages ten times. Laban's absence provided the opportunity for

Jacob to leave Mesopotamia (verses 17-21). Rachel's theft of her father's

household deities may testify to the fact that her beautiful appearance

concealed a half-converted heart. After 13 years of marriage she still had

not submitted fully to the God worshiped by her husband (verse 19).

Laban Pursues Jacob (Gen. 31:22-55).

What sanctimonious accusation did Laban level against Jacob when

he overtook him after covering a distance of more than 275 miles? Verses

22-30.

Conscious of his innocence, Jacob invoked the death penalty upon the

one in whose possession the household gods were to be found (verse 32).

While such a penalty was in harmony with Mesopotamian law, it was as

foolish and rash a decision as was that of Jacob's sons years later (Gen.

44:9). Rachel's ruse demonstrated that she was the daughter of Laban,

partaking of his character (Gen. 31:32-35). Since Laban was unable to

support any of his charges, Jacob reprimanded his father-in-law angrily and

attributed his own success to the God of his father (verses 36-42).

What was the last contact mentioned in the Bible between the family

members in Mesopotamia and Canaan? Verses 43-55.

DAY III. JACOB AND ESAU (Gen. 32:1-33:20).



1. Preparations to Meet Esau (32:1-21).

Before returning to Bethel Jacob prepared to be reconciled with his

brother. (Compare Matt. 5:23, 24.)

How did God attempt to comfort Jacob, who was burdened by guilt and

fear? Gen. 32:1,2.

Frightened by the reported advance of Esau with 400 men, what

preparations did Jacob make in order to be reconciled with his brother?

Verses 3-21.

THINK IT THROUGH: Was Jacob's strategy a substitute for faith or a tool

in the hands of faith?

2. Jacob Becomes Israel (Gen. 32:22-32).

Another significant encounter with God took place as Jacob stood on the

borders of the Promised Land and prepared to face his brother again.

What is the significance of the unusual experience Jacob had after he had

sent his family and possessions across the river Jabbok? Verses 22-26.

(Compare Hosea 12:4.)

Standing on the borders of Canaan, suffering with guilt, remorse, and

doubt, Jacob longed for a sense of total acceptance with God and his

brother Esau. Jacob knew that it was his past sin that had now put at risk

his loved ones, who already had crossed the waters of the Jabbok. As

he recalled the scenes of the past he suddenly was attacked. (See Gen.

32:24-26.)

What hints in verses 25 through 30 indicate Jacob's gradual recognition

of the true identity of his opponent?

As Jacob perceived that he had struggled with a supernatural being, he

pleaded for a blessing (verse 26). His petition and perseverance were

rewarded by a change of name. No longer would his name be Jacob ("to

seize the heel" and by extension "to overreach" or "to deceive"). Now it

would be Israel ("he strives with God"). (See verse 28.)

Why did Jacob call the location of this experience Peniel ("face of God")?

Verse 30.

ItintD ntrcraw)

Jacob had met God face to face and lived to tell about the encounter.

Both at Bethel 20 years earlier and now at Peniel he received the assurance

of God's presence. However, the much more intimate experience at Peniel

prepared Jacob to enter the Land of Promise as a man of faith. This last

encounter with God was memorialized in the names Israel and Peniel, and

in the custom of not eating a specific sinew of animals slaughtered for food

(verses 31, 32).

3. Jacob and Esau (Gen. 33:1-20).

What touching scene is recounted in verses 1-7? (Compare Luke 15:20.)

Jacob's name had been changed to Israel because he had struggled "with

God and with men" (Gen. 32:28). His encounter with God was followed by

his meeting with his brother. How sweet was the sense of grace and

forgiveness that Jacob felt. Former hostilities were washed away by a flood

of tears as the brothers embraced in love and reconciliation. Esau's accep-

tance of the droves of animals that Jacob had sent ahead of his group sealed

the brothers' reconciliation (Gen. 33:8-11).

What was behind the way Jacob expressed his relief at Esau's forgiveness

and acceptance? Verse 10. (Compare with 32:30.)

"Esau's friendly greeting called to mind the divine promise so recently

accorded Jacob, and in Esau's face he could read its gracious fulfillment.

These words of Jacob reflect his profound gratitude for the obvious

Presence that attended him on his

way."—S.D.A. Bible Commentary,

vol.

1, p. 409.

In what way is Jacob's exemplary concern for those in his care worthy of

emulation by both parents and church leaders today? Gen. 33:12-14.

DAY IV. MASSACRE AT SHECHEM AND ISRAEL'S RETURN TO

rfi



BETHEL (Gen. 34:1-35:29).

1. Dinah and the Shechemites (34:1-31).

While living in Succoth and Shechem Dinah grew into womanhood. What

sad incident in the city of Shechem led to treachery, massacre, and renewed

fear? Gen. 34:1-31.

The events recorded in chapter 34 are a sad commentary on Jacob's delay

in fulfilling completely the vows He had made to God at Bethel. (See Gen.

28:20-22.)

2. Return to Bethel (Gen. 35:1-29).

In direct answer to the divine summons Jacob prepared to return to

Bethel where his pilgrimage had begun many years before (verse 1).

What call for revival and reformation did Jacob address to his family

before returning to Bethel? How did he make good his earlier vow at Bethel?

Verses 2-7.

How did God honor His returning son? Verses 9-15.

It is obvious that even after the encounter with God at Peniel Jacob still

was given to the failures common to man. The cost he had to pay for

spending so much time living close to the Canaanites at Shechem might

have been avoided had he repaired to Bethel immediately. The remainder

of chapter 35 records the birth of Benjamin ("son of my right hand"),

Rachel's death and burial, Reuben's heinous sin that cost him his birthright

privileges, the joyous reunion between Isaac and Jacob, and an advance

notice of Isaac's death. In fact, Isaac lived another 12 years after Jacob's

return.

To the Jacob-Esau episode is appended a genealogy of Esau (chapter 36)

in which the writer of Genesis summarily lists in characteristic fashion the

generations of that part of the family that will fade out of the picture before

the story of the chosen family is resumed.

DAYFURTHER STUDY AND MEDITATION:

"The greatest victories to the

church of Christ or to the individual Christian are not those that are gained

by talent or education, by wealth or the favor of men. They are those

victories that are gained in the audience chamber with God, when earnest,

agonizing faith lays hold upon the mighty arm of

power."—Patriarchs and

Prophets,

p. 203.